Aristotle's Nichomachean Friendship

In his Nichomachean Ethics, Aristotle develops a robust definition of friendship. His definition provides distinctions between the true and perfect form of friendship and other inferior likenesses. Not only does he provide a framework for personal relationships, Aristotle also defines several different forms of constitutions and integrates friendship and justice into each. In light of his explanation and praise of monarchy, Aristotle agrees with Plato’s ideal of a philosopher king. Before such an argument can be made, a summary of Aristotelian friendship must be discussed as well as a comparison of his forms of government and the relationships of friendship and justice in each.
Aristotelian friendship is a complex concept that tends to evade
Aristotle categorizes the different types of love into three basic forms based around three types of lovable objects. These objects are the useful, the pleasant, and the good. These distinctions form the basis for the three different types of friendship. The first friendship is founded on the services that a friend can provide to another. The only reason for the connection to exist is the utility that the friends enjoy. Very similar to the first, the second type of friendship replaces the utility gained with pleasure. These two types of relationships have much in common. Since the overall goal of both situations is self-serving, both friendships are unable to be anything other than self-centered. This is witnessed by the fragility of the connection. As soon as any “one party is no longer pleasant or useful the other ceases to love him,” and the friendship ceases exists (VIII.3,
Two good men form a true friendship when they love the good inside of the other. This type of relationship lasts a much lengthier period of time because “goodness is an enduring thing,”(VII.3, 145). Since true friends do not love for personal gain, the focus of their love on the friend in order to “wish well to their friends for their sake,”(VIII.3, 145). When such a bond forms, not only is it good and perfect, it also gains the useful and pleasurable benefits of the imperfect friendships. Unfortunately, though these friendships are sought after, they are not common. Truly good men are few and far between, and though the “wish for friendship may arise quickly,” true friendship does not (VIII.3, 146). It takes time, love, and trust for such a relationship to come to