By Daniel Schwartz
Daniel Schwartz examines the perspectives on friendship of the nice medieval thinker Thomas Aquinas. For Aquinas friendship is the suitable kind of courting that rational beings may still domesticate. Schwartz argues that Aquinas essentially revises a number of the major beneficial properties of Aristotle's paradigmatic account of friendship to be able to accommodate the case of friendship among extensively unequal beings: guy and God. consequently, Aquinas offers a broader view of friendship than Aristotle's, bearing in mind a better volume of confrontation. loss of mutual realizing, and inequality among neighbors.
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Additional resources for Aquinas on Friendship
The ﬁrst context is his thorough examination of love and its effects. There he looks at the features displayed by the relationship between lover and beloved. The second context is that of disputes between persons who are bound by the friendship of charity: angels, Apostles, and Fathers of the Church. In this context Aquinas wants to show that the friendship which is a result of charity is not hindered by these disagreements. The third context is Aquinas’s discussion about whether we are to maintain friendly links with heretics.
And this, Aquinas tells us, is perfectly compatible with the friendship of charity. Directly replying to the ﬁrst objection, Aquinas quotes Aristotle to make the point that ‘friendship or concord is not incompatible with diversity of opinions, but only diversity of wills: hence this ﬁght, which is a ﬁght about the judgements that follows from diverse merits, is not an ³² ST I–II q. 29 a. 3 obj. 2, ad 2; ST II–II q. 37 a. 1c. ³³ II Sent. d. 11 q. 2 a. 5. ³⁴ Dan. 10: 13. ³⁵ PL 76. 19, § 17. ³⁷ But the angels have different judgements on the merits of the people Israel.
48 q. un. a. 1c. ¹⁷ ST I–II q. 27 a. ’ Hebd. II [299–309]: ‘If, in fact, alikeness is desired in itself, it follows that ‘‘that which desires something else shows itself to be by nature like that which it desires’’, in other words: it has a natural inclination towards that which it desires. ’ See Hebd. II. [370–5] and What Concord Requires 27 which ‘moves’ the will by way of attraction. Present (rather than desired) similitude is a cause of love in a very different sense. Love of oneself propagates love to those who are one with oneself in that they share in a form.