By Suzanne Stern-Gillet, SJ, Gary M. Gurtler
Charts the levels of the heritage of friendship as a philosophical proposal within the Western global.
concentrating on Plato and Aristotle, the Stoics and Epicureans, and early Christian and Medieval assets, Ancient and Medieval thoughts of Friendship brings jointly checks of other philosophical money owed of friendship. This quantity sketches the evolution of the suggestion from historic beliefs of friendship employing strictly to relationships among males of excessive social place to Christian techniques that deal with friendship as appropriate to all yet are involved mainly with the soul’s relation to God—and that ascribe a secondary prestige to human relationships. The e-book concludes with essays analyzing how this advanced history was once acquired in the course of the Enlightenment, taking a look particularly to Immanuel Kant and Friedrich Hölderlin
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Extra info for Ancient and Medieval Concepts of Friendship
The reasons which, in my view, may ground the possibility of friendship between guards, namely, that they undergo a long process of education in common, share a life experience, and lead a life devoted to the common goal of protecting the whole city, are exactly the ones that make civic friendship with the producers difficult to vindicate. How could guards and producers be friends when the latter do not experience the same educational process as the former and when the latter live a private life and own private property while the former do not?
Aristotle was right, I believe, to express doubts about the very possibility that the constitution of Kallipolis could foster “a marvelous friendship of all for all” (Politics, 2, 5, 1263b17–18). 70 Philia in Plato 27 Conclusion Defined as a form of attraction grounded on resemblance according to virtue, Plato’s conception of virtuous friendship is comprehensive enough to embrace the intimate and philosophical relationship of two souls engaged in the search of excellence as well as the wider form of friendship which pervades the city of the Laws.
67. See Resp. 6, 500d4–8. For a parallel between the Demiurge of the Timaeus and the legislator of the Laws, see the classic study by Morrow 1954. 68. Translation borrowed from Cornford 1937. 69. Plato, obviously enough, has Empedocles in mind here. On the Empedoclean background of this passage, see Cornford 1937, 40 and O’Brien 1969, 144–45. 70. On the distinction between the happiness of the city as a whole and the happiness of its individual members, see the insightful study of Morrison 2001.
Ancient and Medieval Concepts of Friendship by Suzanne Stern-Gillet, SJ, Gary M. Gurtler