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THE POLITICS OF FRIENDSHIP
Contents
Foreword
1. Oligarchies: Naming, Enumerating, Counting
2. Loving in Friendship: Perhaps – the Noun and the Adverb
3. This Mad ‘Truth’: The Just Name of Friendship
4. The Phantom Friend Returning (in the Name of ‘Democracy’)
5. On Absolute Hostility: The Cause of Philosophy and the Spectre of the Political
6. Oath, Conjuration, Fraternization or the ‘Armed’ Question
7. He Who Accompanies Me
8. Recoils
9 ‘In human language, fraternity…’
10 ‘For the First Time in the History of Humanity’1
Notes. Foreword
1 Oligarchies: Naming, Enumerating, Counting
2 Loving in Friendship: Perhaps – the Noun and the Adverb
3 This Mad ‘Truth’: The Just Name of Friendship
4 The Phantom Friend Returning (in the Name of ‘Democracy’)
5 On Absolute Hostility: The Cause of Philosophy and the Spectre of the Political
6 Oath, Conjuration, Fraternization or the ‘Armed’ Question
7 He Who Accompanies Me
8 Recoils
9 ‘In human language, fraternity…’
10 ‘For the First Time in the History of Humanity’1
THE POLITICS OF FRIENDSHIP
Translated by George Collins
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Living – this is understood with with. Whatever the modalities may later be, living is living with. But every time, it is only one person living with another: I live, myself, with (suzao), and with each person, every time with one person. In the passage we will quote in translation, the conjunction between the test or the experience (peira) of time (khronos) and of singularity, of each one (ékastos) must yet again be underlined. This bond of time and number in the principle of singularity is never separated from the hierarchical principle: if one must choose, then the best must be chosen. A certain aristocracy is analytically encompassed in the arithmetic of the choice:
The primary friendship (e philía e prōte) then is not found towards many (en pollois), for it is hard to test many men (kalepon pollôn peiram labein), for one would have to live with each (ekásto gar an édei suzêtaí). Nor should one choose a friend like a garment. Yet in all things it seems the mark of a sensible man (tou noun ékhontos) to choose the better of two alternatives; and if one has used the worse garment for a long time and not the better, the better is to be chosen, but not in place of an old friend (anti tou pálai philou), one of whom you do not know whether he is better. For a friend is not to be had without trial (áneu peíras) nor in a single day (mias ēméras), but there is need of time (alla khrónou dei) and so ‘the bushel of salt’ has become proverbial.28
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