[
1243b]
[1]
Hence it is clear how these
cases must be decided. If they are moral friends, we must consider if
their intentions are equal, and nothing else must be claimed by either
from the other; and if they are friends on the ground of utility or
civic friends, we must consider what form of agreement would have been
profitable for them.
1
But if one says they are friends on one footing and the other on
another, it is not honorable, when an active return is due, merely to
make fine speeches, and similarly also in the other case
2;— but since they did not provide for this in the
contract, on the ground that it was a moral friendship, somebody must
judge, and neither party must cheat by pretending; so that each must
be content with his luck. But it is clear that moral friendship is a matter of intention,
since even if a man after having received great benefits owing to
inability did not repay them, but only repaid as much as he was able,
he acts honorably; for even God is content with getting sacrifices in
accordance with our ability. But a seller will not be satisfied if a man says he
cannot pay more, nor will one who has made a loan.
In friendships not based on direct reciprocity
3
many causes of recrimination occur, and it is not easy to see what is
just; for it is difficult to measure by one given thing relations that
are not directly reciprocal. This is how it happens in love affairs, since in
them one party pursues the other as a pleasant person to live with,
but sometimes the other the one as useful, and when the lover ceases
to love,
[20]
he having changed
the other changes, and then they calculate the quid pro quo, and
quarrel as
Pytho and
Pammenes
4 used, and as teacher
and pupil do in general (for knowledge and money have no common
measure), and as Herodicus
5
the doctor did with the patient who offered to pay his fee with a
discount, and as the harpist and the king fell out. The king associated with the
harpist as pleasant and the harpist with the king as useful; but the
king, when the time came for him to pay, made out that he was himself
of the pleasant sort, and said that just as the harpist had given him
pleasure by his singing, so he had given the harpist pleasure by his
promises to him.
6 Nevertheless here too it is clear how we must
decide: here too we must measure by one standard, but by a ratio, not
a number. For we must measure by proportion, as also the civic
partnership is measured. For how is a shoemaker to be partner with a
farmer unless their products are equalized by proportion? Therefore the measure for
partnerships not directly reciprocal is proportion—for
example if one party complains that he has given wisdom and the other
says he has given the former money, what is the ratio of wisdom to
being rich? and then, what is the amount given for each? for if one
party has given half of the smaller amount but the other not even a
small fraction of the larger, it is clear that the latter is cheating.
But here too
there is a dispute at the outset, if one says that they came together
on grounds of utility and the other denies it and says it was on the
basis of some other kind of friendship.