The other two types of friendship are aimed at pleasure, or utility. However, these types of friendship are not lasting, because they are created for the sake of obtaining a good generated from their peers. Insofar the individuals involved generate pleasure, or provide utility to the agent. Once that pleasure/utility has ceased, Aristotle expresses the friendship will also dissolve since the advantageous goods generated have stopped (122). He does propose that a friendship based on pleasure resembles the virtuous friendship, because the individuals in these relationships aim to be pleasant to each other (126, section 4). However, a friendship based on the goods an agent has to give is depicted as a bad friendship. Arguably, because the agent is being utilized, and there is no mutual desire/awareness of generating goodwill for the friend themselves (121, 1156). Furthermore, the friendship of utility is considered a lesser friendship, because it would be coined as a fellowship. Arguably, because the individuals involved share an equal interest towards obtaining something of benefit, and that the individuals see one-another as a useful resource for attaining a desired end. Nonetheless, the friendships of utility and pleasure is reduced, because it runs parallel with the intentions of base people who seek-out others only for self-gain. As Aristotle quotes, …show more content…
Insofar the friendship is meant to be aimed at unconditionally producing goodwill for one-another; the agent has a special obligation to their friend, to understand what caused their drastic change. An example is a friendship based off courage, where both individuals are similar at first (person A is a 5.9, and person B is 6.5 on the courage scale). However, suppose person B becomes gradually brasher, and reaches unit 9 due to a variety of personal experiences that person A does not know about. Consequently, this can cause person B to appear significantly different to person A. However, Person A ought to recognize they have a special obligation to understand what caused the change in their friend’s behaviour. However, Aristotle would assert that A should help B return to a state of similarity. Problematically, if this is not possible, then A has a right to leave the friendship since it can become disadvantageous to them (141). Problematically, if we were to dissolve the friendship due to a dissimilarity of virtue’s, then this would mean there was a form of qualification in the friendship. This is because the virtuous agents were benefitting each-other, through an egoistic manner. The reason for this proposition of reverting our friend’s behaviour is due to the egocentric concept