By Daniel Schwartz
Daniel Schwartz examines the perspectives on friendship of the good medieval thinker Thomas Aquinas. For Aquinas friendship is the correct kind of courting that rational beings should still domesticate. Schwartz argues that Aquinas essentially revises a few of the major positive factors of Aristotle's paradigmatic account of friendship in an effort to accommodate the case of friendship among substantially unequal beings: guy and God. consequently, Aquinas offers a broader view of friendship than Aristotle's, bearing in mind the next quantity of war of words. loss of mutual figuring out, and inequality among neighbors.
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Extra resources for Aquinas on Friendship
2. (as love of transient things, after Augustine), Dec. ) (as love of holding to temporal goods, after Augustine, De diversis quaestionibus). Larger Themes 13 on account of cupiditas cannot act in the spirit of charity has an incorrect appreciation of what goods are worth pursuing and retaining and, correspondingly, an incorrect understanding of what in himself is worthy of love. ’⁵¹ So, in Aristotle’s and Aquinas’s view, benevolentia and beneﬁcentia do not demand selﬂessness, but rather a correct appreciation of what is really valuable.
III Sent. d. 27 q. 2 a. 1c. (autographi deleta) in Gils, ‘Textes inédits’, 611–12: ‘It is necessary that the beloved becomes the appetitive rule in the person who chooses, as the form is for the natural thing. Because of this concord is included in love, according as someone wills and acts as the friend in those things falling under the will, since love does not bind opinions that precede the will, because they are in the intellect. Hence [different/similar] opinions about things celestial and speculative do not belong to friendship, as said in IX Nic.
1 sc. 2; d. 5 q. 1 a. 1c. (similitude produces union metaphorice speaking), d. 13 a. 3 a. 1 ad 2 (union of grace as similitude); ScG IV c. 41 n. 10; ST I–II 9. 28 a. 1 obj. 2; ad 2; Ver. q. 29 a. 1 obj. 2, ad 2; and I Sent. d. 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.