Book 8 / Chapter 11
Paragraph 2 - Friendships and Hierarchy
Explanation - Part By Part
"These things are ascribed to ancestors as well. Further, by nature a father tends to rule over his sons, ancestors over descendants, a king over his subjects. These friendships imply superiority of one party over the other, which is why ancestors are honoured."
Aristotle is explaining that certain relationships inherently involve a kind of hierarchy, where one party holds a higher position or authority over the other. For example, fathers tend to have a natural authority over their children, just as ancestors are thought to hold a form of superiority or reverence in relation to their descendants. Similarly, kings are viewed as ruling over their subjects. These relationships, according to Aristotle, are not just practical arrangements but also connections that involve respect or veneration due to the position or role of the superior party—hence why ancestors, as a group, are often honored. This dynamic of "superiority" shapes the type of friendship or bond that exists in these cases.
"The justice therefore that exists between persons so related is not the same on both sides but is in every case proportioned to merit; for that is true of the friendship as well."
This part explains that justice in the relationships mentioned (like between a father and child, or a king and subjects) is not evenly distributed or identical for both sides. Instead, it depends on the relative merit or roles of each party. For example, in a father-child relationship, the father provides care, guidance, and nurture, while the child owes respect and gratitude. The nature of justice here is tied to what each person contributes and deserves according to their position and responsibilities. Similarly, friendship in these cases is defined by this imbalance, where each party fulfills a role that corresponds to their status or merit within the relationship.
"The friendship of man and wife, again, is the same that is found in an aristocracy; for it is in accordance with virtue the better gets more of what is good, and each gets what befits him; and so, too, with the justice in these relations."
Aristotle is drawing a parallel between the relationship of a husband and wife and the structure of an aristocracy. In an aristocracy, the governing principle is based on virtue and merit—those who are "better" (more virtuous or capable) receive a greater share of what is good, while everyone gets what is appropriate to their role or abilities.
In the context of marriage, Aristotle seems to suggest that the friendship or relationship between a husband and wife is structured similarly. The dynamic is based on virtue, with each partner receiving what suits them according to their role and merit. This doesn't mean inequality is unjust; rather, justice here is about distributing benefits and responsibilities in a way that aligns with each person's qualities and contributions.
Key idea: Aristotle views relationships, even intimate ones like marriage, through the lens of structured roles and balance, where fairness doesn't always mean "absolute equality," but rather giving each person what is fitting for their role within the relationship.
"The friendship of brothers is like that of comrades; for they are equal and of like age, and such persons are for the most part like in their feelings and their character."
Aristotle is pointing out that the friendship between siblings, particularly brothers, resembles the kind of bond you might see between close companions or comrades. This is because siblings, especially those who are close in age, tend to share similar life experiences, feelings, and often even characteristics. Their equality in age and shared experiences make their connection more balanced and relatable, which naturally fosters a strong, mutual bond.
"Like this, too, is the friendship appropriate to timocratic government; for in such a constitution the ideal is for the citizens to be equal and fair; therefore rule is taken in turn, and on equal terms; and the friendship appropriate here will correspond."
Aristotle is drawing a parallel between different types of friendships and the way justice and relationships function in various kinds of social or political arrangements. Here, he turns his attention to "timocratic government," which is a system where the ruling principle is based on honor and fairness, and citizens are ideally treated as equals.
In this type of government, the ideal is for all citizens to share power equally, with leadership or responsibilities rotating among them on fair and equal terms. Aristotle likens the friendship that arises in such a system to the kind of relationship you'd see among equals—where mutual respect and fairness are key. Just as these citizens would uphold justice by ensuring everyone gets a fair turn at ruling, their friendships reflect that same sense of equality and balance.
Essentially, the friendships in a timocratic society mirror the political structure itself: they are built on shared values of fairness, mutual respect, and equality, with no one person dominating or being overly dependent on another. Everything is reciprocal, and this mutual give-and-take sustains both the social harmony of the government and personal relationships.