Seite - 1894 - in The Complete Aristotle

bad; and we have said that like is dear like. Must the friendship, then, be forthwith broken off? Or is this not so in all cases, but only when one’s friends are incurable in their wickedness? If they are capable of being reformed one should rather come to the assistance of their character or their property, inasmuch as this is better and more characteristic of friendship. But a man who breaks off such a friendship would seem to be doing nothing strange; for it was not to a man of this sort that he was a friend; when his friend has changed, therefore, and he is unable to save him, he gives him up. But if one friend remained the same while the other became better and far outstripped him in virtue, should the latter treat the former as a friend? Surely he cannot. When the interval is great this becomes most plain, e.g. in the case of childish friendships; if one friend remained a child in intellect while the other became a fully developed man, how could they be friends when they neither approved of the same things nor delighted in and were pained by the same things? For not even with regard to each other will their tastes agree, and without this (as we saw) they cannot be friends; for they cannot live together. But we have discussed these matters. Should he, then, behave no otherwise towards him than he would if he had never been his friend? Surely he should keep a remembrance of their former intimacy, and as we think we ought to oblige friends rather than strangers, so to those who have been our friends we ought to make some allowance for our former friendship, when the breach has not been due to excess of wickedness. < div class=“section” title=“4”> 4 Friendly relations with one’s neighbours, and the marks by which friendships are defined, seem to have proceeded from a man’s relations to himself. For (1) we define a friend as one who wishes and does what is good, or seems so, for the sake of his friend, or (2) as one who wishes his friend to exist and live, for his sake; which mothers do to their children, and friends do who have come into conflict. And (3) others define him as one who lives with and (4) has the same tastes as another, or (5) one who grieves and rejoices with his friend; and this too is found in mothers most of all. It is by some one of these characterstics that friendship too is defined. Now each of these is true of the good man’s relation to himself (and of all other men in so far as they think themselves good; virtue and the good man seem, as has been said, to be the measure of every class of things). For his 1894