Nicomachean Ethics

Again: are friends most needed in prosperity or in adversity? they are required, we know, in both states, because the unfortunate need help and the prosperous want people to live with and to do kindnesses to: for they have a desire to act kindly to some one.

To have friends is more necessary in adversity, and therefore in this case useful ones are wanted; and to have them in prosperity is more honourable, and this is why the prosperous want good men for friends, it being preferable to confer benefits on, and to live with, these. For the very presence of friends is pleasant even in adversity: since men when grieved are comforted by the sympathy of their friends.

And from this, by the way, the question might be raised, whether it is that they do in a manner take part of the weight of calamities, or only that their presence, being pleasurable, and the consciousness of their sympathy, make the pain of the sufferer less.

However, we will not further discuss whether these which have been suggested or some other causes produce the relief, at least the effect we speak of is a matter of plain fact.

But their presence has probably a mixed effect: I mean, not only is the very seeing friends pleasant, especially to one in misfortune, and actual help towards lessening the grief is afforded (the natural tendency of a friend, if he is gifted with tact, being to comfort by look and word, because he is well acquainted with the sufferer’s temper and disposition and therefore knows what things give him pleasure and pain), but also the perceiving a friend to be grieved at his misfortunes causes the sufferer pain, because every one avoids being cause of pain to his friends. And for this reason they who are of a manly nature are cautious not to implicate their friends in their pain; and unless a man is exceedingly callous to the pain of others he cannot bear the pain which is thus caused to his friends: in short, he does not admit men to wail with him, not being given to wail at all: women, it is true, and men who resemble women, like to have others to groan with them, and love such as friends and sympathisers. But it is plain that it is our duty in all things to imitate the highest character.

On the other hand, the advantages of friends in our prosperity are the pleasurable intercourse and the consciousness that they are pleased at our good fortune.

It would seem, therefore, that we ought to call in friends readily on occasion of good fortune, because it is noble to be ready to do good to others: but on occasion of bad fortune, we should do so with reluctance; for we should as little as possible make others share in our ills; on which principle goes the saying, “I am unfortunate, let that suffice.” The most proper occasion for calling them in is when with small trouble or annoyance to themselves they can be of very great use to the person who needs them.

But, on the contrary, it is fitting perhaps to go to one’s friends in their misfortunes unasked and with alacrity (because kindness is the friend’s office and specially towards those who are in need and who do not demand it as a right, this being more creditable and more pleasant to both); and on occasion of their good fortune to go readily, if we can forward it in any way (because men need their friends for this likewise), but to be backward in sharing it, any great eagerness to receive advantage not being creditable.

One should perhaps be cautious not to present the appearance of sullenness in declining the sympathy or help of friends, for this happens occasionally.

It appears then that the presence of friends is, under all circumstances, choice-worthy.