Only perfect friendship is considered essential and not accidental and does not exclude either utility or pleasure, because what is good is also useful and pleasurable. As Sousa (2014, p. 14) points out: men who are not virtuous can only establish friendly relationships based on interest or pleasure; and men who are virtuous “can establish friendly relationships based on pleasure or utility, just as those who are not virtuous” do.
It is in this sense that Aristotle establishes a clear relationship between friendship and ethics, since perfect friendship has a clear moral function and must inspire virtuous actions. Reinforcing this link between ethics and friendship Fleitas (2016, p. 39) states: “Good men are absolutely so because they are virtuous and virtue is a habit, in such a way that the good man wishes good for himself so much even as for your friend in a permanent relationship ”.
True friendship (teleia philia) is further enriched by the nature of the two other types of friendship, that is, utility and pleasure, as Aristotle states. “Friendship for pleasure has some resemblance to this species, as good people are also mutually agreeable. The same is true of friendship out of interest, as good people are also mutually helpful ”(ARISTÓTELES, 1999, VIII, 4, 1157a 4-7).
The fact of loving the friend in itself does not exclude the pleasure and usefulness that a friendship can provide.
Aristotle still theorizes about friendship at each stage of the life of individuals, where it assumes a specific function in each age group: friendship has the function of preventing young people from embarking on the path of error, in maturity inspiring noble acts and in old age a means of protection for the needs that it brings us.
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