The Ethics of Aristotle Part 24

[Sidenote: 1170_b_ Now to perceive that one lives is a thing pleasant in itself, life being a thing naturally good, and the perceiving of the presence in ourselves of things naturally good being pleasant.]

Therefore the fact of living is choiceworthy, and to the good specially so since existence is good and pleasant to them: for they receive pleasure from the internal consciousness of that which in itself is good.

But the good man is to his friend as to himself, friend being but a name for a second Self; therefore as his own existence is choiceworthy to each so too, or similarly at least, is his friend's existence. But the ground of one's own existence being choiceworthy is the perceiving of one's self being good, any such perception being in itself pleasant.

Therefore one ought to be thoroughly conscious of one's friend's existence, which will result from living with him, that is sharing in his words and thoughts: for this is the meaning of the term as applied to the human species, not mere feeding together as in the case of brutes.

If then to the man in a high state of happiness existence is in itself choiceworthy, being naturally good and pleasant, and so too a friend's existence, then the friend also must be among things choiceworthy. But whatever is choiceworthy to a man he should have or else he will be in this point deficient. The man therefore who is to come up to our notion "Happy" will need good Friends. Are we then to make our friends as numerous as possible? or, as in respect of acquaintance it is thought to have been well said "have not thou many acquaintances yet be not without;" so too in respect of Friends.h.i.+p may we adopt the precept, and say that a man should not be without friends, nor again have exceeding many friends?

Now as for friends who are intended for use, the maxim I have quoted will, it seems, fit in exceedingly well, because to requite the services of many is a matter of labour, and a whole life would not be long enough to do this for them. So that, if more numerous than what will suffice for one's own life, they become officious, and are hindrances in respect of living well: and so we do not want them. And again of those who are to be for pleasure a few are quite enough, just like sweetening in our food.

X

But of the good are we to make as many as ever we can, or is there any measure of the number of friends, as there is of the number to const.i.tute a Political Community? I mean, you cannot make one out of ten men, and if you increase the number to one hundred thousand it is not any longer a Community. However, the number is not perhaps some one definite number but any between certain extreme limits.

[Sidenote: 1171_a_] Well, of friends likewise there is a limited number, which perhaps may be laid down to be the greatest number with whom it would be possible to keep up intimacy; this being thought to be one of the greatest marks of Friends.h.i.+p, and it being quite obvious that it is not possible to be intimate with many, in other words, to part one's self among many. And besides it must be remembered that they also are to be friends to one another if they are all to live together: but it is a matter of difficulty to find this in many men at once.

It comes likewise to be difficult to bring home to one's self the joys and sorrows of many: because in all probability one would have to sympathise at the same time with the joys of this one and the sorrows of that other.

Perhaps then it is well not to endeavour to have very many friends but so many as are enough for intimacy: because, in fact, it would seem not to be possible to be very much a friend to many at the same time: and, for the same reason, not to be in love with many objects at the same time: love being a kind of excessive Friends.h.i.+p which implies but one object: and all strong emotions must be limited in the number towards whom they are felt.

And if we look to facts this seems to be so: for not many at a time become friends in the way of companions.h.i.+p, all the famous Friends.h.i.+ps of the kind are between _two_ persons: whereas they who have many friends, and meet everybody on the footing of intimacy, seem to be friends really to no one except in the way of general society; I mean the characters denominated as over-complaisant.

To be sure, in the way merely of society, a man may be a friend to many without being necessarily over-complaisant, but being truly good: but one cannot be a friend to many because of their virtue, and for the persons' own sake; in fact, it is a matter for contentment to find even a few such.

XI

Again: are friends most needed in prosperity or in adversity? they are required, we know, in both states, because the unfortunate need help and the prosperous want people to live with and to do kindnesses to: for they have a desire to act kindly to some one.

To have friends is more necessary in adversity, and therefore in this case useful ones are wanted; and to have them in prosperity is more honourable, and this is why the prosperous want good men for friends, it being preferable to confer benefits on, and to live with, these. For the very presence of friends is pleasant even in adversity: since men when grieved are comforted by the sympathy of their friends.

And from this, by the way, the question might be raised, whether it is that they do in a manner take part of the weight of calamities, or only that their presence, being pleasurable, and the consciousness of their sympathy, make the pain of the sufferer less. However, we will not further discuss whether these which have been suggested or some other causes produce the relief, at least the effect we speak of is a matter of plain fact.

[Sidenote: _1171b_] But their presence has probably a mixed effect: I mean, not only is the very seeing friends pleasant, especially to one in misfortune, and actual help towards lessening the grief is afforded (the natural tendency of a friend, if he is gifted with tact, being to comfort by look and word, because he is well acquainted with the sufferer's temper and disposition and therefore knows what things give him pleasure and pain), but also the perceiving a friend to be grieved at his misfortunes causes the sufferer pain, because every one avoids being cause of pain to his friends. And for this reason they who are of a manly nature are cautious not to implicate their friends in their pain; and unless a man is exceedingly callous to the pain of others he cannot bear the pain which is thus caused to his friends: in short, he does not admit men to wail with him, not being given to wail at all: women, it is true, and men who resemble women, like to have others to groan with them, and love such as friends and sympathisers. But it is plain that it is our duty in all things to imitate the highest character.

On the other hand, the advantages of friends in our prosperity are the pleasurable intercourse and the consciousness that they are pleased at our good fortune.

It would seem, therefore, that we ought to call in friends readily on occasion of good fortune, because it is n.o.ble to be ready to do good to others: but on occasion of bad fortune, we should do so with reluctance; for we should as little as possible make others share in our ills; on which principle goes the saying, "I am unfortunate, let that suffice."

The most proper occasion for calling them in is when with small trouble or annoyance to themselves they can be of very great use to the person who needs them.

But, on the contrary, it is fitting perhaps to go to one's friends in their misfortunes unasked and with alacrity (because kindness is the friend's office and specially towards those who are in need and who do not demand it as a right, this being more creditable and more pleasant to both); and on occasion of their good fortune to go readily, if we can forward it in any way (because men need their friends for this likewise), but to be backward in sharing it, any great eagerness to receive advantage not being creditable.

One should perhaps be cautious not to present the appearance of sullenness in declining the sympathy or help of friends, for this happens occasionally.

It appears then that the presence of friends is, under all circ.u.mstances, choiceworthy.

May we not say then that, as seeing the beloved object is most prized by lovers and they choose this sense rather than any of the others because Love

"Is engendered in the eyes, With gazing fed,"

in like manner intimacy is to friends most choiceworthy, Friends.h.i.+p being communion? Again, as a man is to himself so is he to his friend; now with respect to himself the perception of his own existence is choiceworthy, therefore is it also in respect of his friend.

And besides, their Friends.h.i.+p is acted out in intimacy, and so with good reason they desire this. And whatever in each man's opinion const.i.tutes existence, or whatsoever it is for the sake of which they choose life, herein they wish their friends to join with them; and so some men drink together, others gamble, others join in gymnastic exercises or hunting, others study philosophy together: in each case spending their days together in that which they like best of all things in life, for since they wish to be intimate with their friends they do and partake in those things whereby they think to attain this object.

Therefore the Friends.h.i.+p of the wicked comes to be depraved; for, being unstable, they share in what is bad and become depraved in being made like to one another: but the Friends.h.i.+p of the good is good, growing with their intercourse; they improve also, as it seems, by repeated acts, and by mutual correction, for they receive impress from one another in the points which give them pleasure; whence says the poet,

"Thou from the good, good things shalt surely learn."

Here then we will terminate our discourse of Friends.h.i.+p. The next thing is to go into the subject of Pleasure.

BOOK X

Next, it would seem, follows a discussion respecting Pleasure, for it is thought to be most closely bound up with our kind: and so men train the young, guiding them on their course by the rudders of Pleasure and Pain.

And to like and dislike what one ought is judged to be most important for the formation of good moral character: because these feelings extend all one's life through, giving a bias towards and exerting an influence on the side of Virtue and Happiness, since men choose what is pleasant and avoid what is painful.

Subjects such as these then, it would seem, we ought by no means to pa.s.s by, and specially since they involve much difference of opinion. There are those who call Pleasure the Chief Good; there are others who on the contrary maintain that it is exceedingly bad; some perhaps from a real conviction that such is the case, others from a notion that it is better, in reference to our life and conduct, to show up Pleasure as bad, even if it is not so really; arguing that, as the ma.s.s of men have a bias towards it and are the slaves of their pleasures, it is right to draw them to the contrary, for that so they may possibly arrive at the mean.

I confess I suspect the soundness of this policy; in matters respecting men's feelings and actions theories are less convincing than facts: whenever, therefore, they are found conflicting with actual experience, they not only are despised but involve the truth in their fall: he, for instance, who deprecates Pleasure, if once seen to aim at it, gets the credit of backsliding to it as being universally such as he said it was, the ma.s.s of men being incapable of nice distinctions.

Real accounts, therefore, of such matters seem to be most expedient, not with a view to knowledge merely but to life and conduct: for they are believed as being in harm with facts, and so they prevail with the wise to live in accordance with them.

But of such considerations enough: let us now proceed to the current maxims respecting Pleasure.

II Now Eudoxus thought Pleasure to be the Chief Good because he saw all, rational and irrational alike, aiming at it: and he argued that, since in all what was the object of choice must be good and what most so the best, the fact of all being drawn to the same thing proved this thing to be the best for all: "For each," he said, "finds what is good for itself just as it does its proper nourishment, and so that which is good for all, and the object of the aim of all, is their Chief Good."

(And his theories were received, not so much for their own sake, as because of his excellent moral character; for he was thought to be eminently possessed of perfect self-mastery, and therefore it was not thought that he said these things because he was a lover of Pleasure but that he really was so convinced.)

And he thought his position was not less proved by the argument from the contrary: that is, since Pain was in itself an object of avoidance to all the contrary must be in like manner an object of choice.

Again he urged that that is most choiceworthy which we choose, not by reason of, or with a view to, anything further; and that Pleasure is confessedly of this kind because no one ever goes on to ask to what purpose he is pleased, feeling that Pleasure is in itself choiceworthy.

Again, that when added to any other good it makes it more choiceworthy; as, for instance, to actions of justice, or perfected self-mastery; and good can only be increased by itself.

However, this argument at least seems to prove only that it belongs to the cla.s.s of goods, and not that it does so more than anything else: for every good is more choicewortby in combination with some other than when taken quite alone. In fact, it is by just such an argument that Plato proves that Pleasure is not the Chief Good: "For," says he, "the life of Pleasure is more choiceworthy in combination with Practical Wisdom than apart from it; but, if the compound better then simple Pleasure cannot be the Chief Good; because the very Chief Good cannot by any addition become choiceworthy than it is already:" and it is obvious that nothing else can be the Chief Good, which by combination with any of the things in themselves good comes to be more choiceworthy.

What is there then of such a nature? (meaning, of course, whereof we can partake; because that which we are in search of must be such).

As for those who object that "what all aim at is not necessarily good,"

I confess I cannot see much in what they say, because what all _think_ we say _is_. And he who would cut away this ground from under us will not bring forward things more dependable: because if the argument had rested on the desires of irrational creatures there might have been something in what he says, but, since the rational also desire Pleasure, how can his objection be allowed any weight? and it may be that, even in the lower animals, there is some natural good principle above themselves which aims at the good peculiar to them.

Nor does that seem to be sound which is urged respecting the argument from the contrary: I mean, some people say "it does not follow that Pleasure must be good because Pain is evil, since evil may be opposed to evil, and both evil and good to what is indifferent:" now what they say is right enough in itself but does not hold in the present instance.