Justice As a Usual Imposition

377). He because understandably states in Book VIII that friendship "is a virtue or implies a virtue, and is besides most necessary with a view to living" (p. 406). While the Greek philosophers may not agree to jumping to such a quick conclusion, it would attend to the ordinary reader that man can stay with sensation or more forms of injury (and perhaps attempt to figure in judge into a virtuous justice) but without some(a) course of friendship living could not be the same.

If we look beyond Aristotle to today's city, can the same option hold aline? thither certainly is slight justice than superstar would want in today's cities. Isn't it true that m some(prenominal) people have fled to the suburbs to escape injustice? But, whether one remains in what are now called " inside(a) cities" or the suburbs, friendships are formed to manage to survive and to live ( on that point being a vast difference mingled with the two).

As he begins to investigate the kinds of friendship, he suggests that "we first come to whap the object of loveaDo men, love, then, the devout, or what is good for them?" (p. 407).

Having more or less agreed that the objects and subjects of love cannot really be strangers, but that there must be some sort of goodwill present, Aristotle then comes to the understanding that "to be friends, then, they must be mutually recognized as bearing goodwill and wishin

g well to each othera" (p. 407) And isn't that the basis for life in the city- goodwill among men- something that goes well beyond the Biblical injunction of " intermission on Earth" (and this was millennia prior to the birth of Jesus).

Aristotle's theory on ethics, of course, had a different audience in mind- men who were, or wanted to be, or were in the process of becoming, wise and educated. Today, the inclination of friendship should cover all genders and races- something that was not true in Aristotle's day. The status of women was as wife and mother, nothing more.

The status of slaves was somehow equal to the South ante-bellum, when there were household slaves and field slaves- some of whom were treated with kindness others not. But, there was no friendship between master and slave. Surely, the same sort of tier-system was present in past Athens.

Aristotle, in Book VIII makes the point that a true friendship is not diminished because of distance, it is only(prenominal), according to him "the activity of it" (p. 409). unbent friendship, in ma king a city more habitable does not necessarily imply neighborliness, but merely the take to be and consideration of one for the other. This can really improve the life within a city. It disputes, to some degree Robert Frost's idea that "good fences make good neighbors". Aristotle would deny that. Good neighbors don't need fences, only a common sense of purpose and love for one another's well-being and goodwill. The extent of friendship, Aristotle claims (p. 412) is closely linked with the extent of justice that prevails. One is, therefore closely tied to the other: and that is what makes the city- any city- more livable.

There must also be a form of friendship between ruler and ruled, between king and his subjects. This premise is often sadly l
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