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Friendship: Miscellaneous
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The relationship of friendship differs from other interpersonal relationships, even those characterized by mutual caring, such as relationships among colleagues: friendships are, intuitively, “deeper,” more intimate relationships. The question facing any philosophical account is how that characteristic intimacy of friendship is to be understood.
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Celebrate the bond of friendship you share with your friends with these cute friendship poems,funny friendship poems and friendship poetry. Browse through the different friendship poems and select the most appropriate one for you.
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Their point is that the secrets view underestimates the kind of trust at issue in friendship, conceiving of it largely as a matter of discretion. Given the way friendship essentially involves each caring about the other's good for the other's sake and so acting on behalf of the other's good, entering into and sustaining a relationship of friendship will normally involve considerable trust in your friend's goodwill towards you generally, and not just concerning your secrets. Moreover, friendship will normally involve trust in your friend's judgment concerning what is in your best interests, for when your friend sees you harming yourself, she ought, other things being equal, to intervene, and through the friendship you can come to rely on her to do so.
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Through such validation of the self, the significance of friendship in binding the 'bricks of social structure' together can be readily recognized. So just as friendships take on characteristics of the cultural, economic and social settings in which they arise, equally those ties are consequential in helping sustain the order there is within those settings (Allen and Adams quoted in Pahl 2000: 10)
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Badhwar (1991) thinks even Railton's more sophisticated consequentialism ultimately fails to accommodate the phenomenon of friendship, and that the moral schizophrenia remains. For, she argues, a sophisticated consequentialist must both value the friend for the friend's sake (in order to be a friend at all) and value the friend only so long as doing so is consistent with promoting the most good overall (in order to be a consequentialist).
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The replacement of much previous instrumental friendship by the rules of commercial society allowed the free expression of a new morally superior friendship based on 'natural sympathy' unconstrained by necessity. These new, freely chosen relationships reflected the new universalism emerging in civil society. The well-regulated market frees the classic Aristolelian friendship of virtue from friendship of utility. Commercial society requires 'authentically indifferent co-citizens' rather than potential enemies or allies.
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