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Friendship involves the selfless nurturing of the relationship.

For too long, we have lived with the “Vietnam Syndrome.” Much of that syndrome has been created by the North Vietnamese aggressors who now threaten the peaceful people of Thailand. Over and over they told us for nearly 10 years that we were the aggressors bent on imperialistic conquests…. It is time we recognized that ours was, in truth, a noble cause. A small country newly free from colonial rule sought our help in establishing self-rule and the means of self-defense against a totalitarian neighbor bent on conquest. We dishonor the memory of 50,000 young Americans who died in that cause when we give way to feelings of guilt as if we were doing something shameful, and we have been shabby in our treatment of those who returned…. There is a lesson for all of us in Vietnam. If we are forced to fight, we must have the means and the determination to prevail or we will not have what it takes to secure the peace. And while we are at it, let us tell those who fought in that war that we will never again ask young men to fight and possibly die in a war our government is afraid to let them win.

The importance of friendship cannot just be forgotten like a snap of one’s fingers.

Cocking & Kennett (1998) argue against such a mirroring view intwo ways. First, they claim that this view places too much emphasis onsimilarity as motivating and sustaining the friendship. Friends can bevery different from each other, and although within a friendship thereis a tendency for the friends to become more and more alike, thisshould be understood as an effect of friendship, notsomething constitutive of it. Second, they argue that the appeal tothe friend’s role as a mirror to explain the increasingsimilarity involves assigning too much passivity to the friend. Ourfriends, they argue, play a more active role in shaping us, and themirroring view fails to acknowledge this. (Cocking &Kennett’s views will be discussed further below. Lynch (2005)provides further criticisms of the mirroring view, arguing that thedifferences between friends can be central and important to theirfriendship.)

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Paul is now a prisoner in Rome, not suffering the extremest rigour of imprisonment, but still a prisoner in his own hired house, accessible to his friends and able to do work for God, but still in the custody of soldiers, chained and waiting till the tardy steps of Roman law should come up to him, or perhaps till the caprice of Nero should deign to hear his cause.

In each of these accounts of the kind of intimacy and commitment thatare characteristic of friendship, we might ask about the conditionsunder which friendship can properly be dissolved. Thus, insofar asfriendship involves some such commitment, we cannot just give up onour friends for no reason at all; nor, it seems, should our commitmentbe unconditional, binding on us come what may. Understanding moreclearly when it is proper to break off a friendship, or allow it tolapse, may well shed light on the kind of commitment and intimacy thatis characteristic of friendship; nonetheless, this issue gets scantattention in the literature.

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Even though she was from Canada and me from Argentina, and we only had one year together, you could swear that we were friends from a really long time.

It’s not possible, it’s just wrong that you want to make all decisions for me: beginning with the extracurricular lessons, through carefully selected well mannered friends and even the damn shoes....

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Essay on Friendship Titles | Essay Title Generator

These Philippians help Paul by sympathy and gifts, indeed, but by their own direct work as well, and things are not right with us unless leaders can say, ‘Ye all are partakers of my grace.’ There are other real and sweet bonds of love and friendship, but the most real and sweetest is to be found in our common relation to Jesus Christ and in our co-operation in the work which is ours because it is His and we are His.

Short Essay on Friendship Titles

Stocker (1976) raises another, more general concern forconsequentialism and deontology arising out of a conception offriendship. Thus, although act consequentialists—thosewho justify each particular act by appeal to the goodness of theconsequences of that act, impersonally conceived (see the entry on )—could justify friendly acts, they “cannot embody their reason intheir motive” (1976, 70), for to be motivated teleologically bythe concern to maximize goodness is not to be motivated out offriendship. Consequently, either act consequentialists must exhibitmoral schizophrenia, or, to avoid it, they must understandconsequentialist reasons for action to be our motives. However,because such consequentialist reasons are impersonal, taking thislatter tack would be to leave out the kind of reasons and motives thatare central to friendship, thereby undermining the very institution offriendship. (Cf. the discussion of impersonal justification offriendship and the problem of fungibility in .)

Narrative Essay on Friendship | Cram

The same is true, Stocker argues, of rule consequentialism(the view that actions are right if they follow principles or rulesthat tend to result in the most good overall, impersonallyconceived—see the entry on ) and on deontology (the view that actions are right just incase they are in accordance with certain rules or principles that arebinding on all moral agents). For even if rule consequentialism anddeontology can provide moral reasons for friendly actions in terms ofthe rule that one must benefit one’s friends, for example, suchreasons would be impersonal, giving no special consideration to ourparticular friends at all. If we are to avoid moral schizophrenia andembody this reason in our motives for action, we could not, then, actout of friendship—out of a concern for our friends for theirsakes. This means that any rule consequentialist or deontologist thatavoids moral schizophrenia can act so as to benefit her friends, butsuch actions would be merely as if friendly, not genuinelyfriendly, and she could not therefore have and sustain genuinefriendships. The only alternative is to split her moral reasons andher motives for friendly acts, thereby becoming schizophrenic. (Forsome discussion about whether such moral schizophrenia really is asbad as Stocker thinks, see Woodcock 2010. For concerns similar toStocker’s about impartial moral theories and motivation foraction arising out of a consideration of personal relationships likefriendship, see Williams 1981.)

Friendship Essay friendship essay ..

That is, actions done out of friendship are essentially actionsmotivated by a special sort of concern—a concern for thisparticular person—which is in part a matter of having settledhabits of response to the friend. This, Stocker concludes, is a kindof motivation for action that a teleological conception of actioncannot countenance, resulting in moral schizophrenia. (Jeske (2008)argues for a somewhat different conclusion: that in order to heal thisapparent split between impartial moral obligations and the partialobligations of friendship, we must abandon the distinction betweenmoral and nonmoral obligations.)

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