n all the kinds of friendship now specified there is equality
(VI.). There are friendships where one party is superior, as father and
son, older and younger, husband and wife, governor and governed. In
such cases there should be a proportionably greater love on the part of
the inferior. When the love on each side is proportioned to the merit
of the party beloved, then we have a certain species of equality, which
is an ingredient in friendship. But equality in matters of friendship,
is not quite the same as equality in matters of justice. In matters of
justice, equality proportioned to merit stands first--equality between
man and man (no account being taken of comparative merit) stands only
second. In friendship, the case is the reverse; the perfection of
friendship is equal love between the friends towards each other; to
have greater love on one side, by reason of and proportioned to
superior merit, is friendship only of the second grade. This will be
evident if we reflect that extreme inequality renders friendship
impossible--as between private men and kings or gods. Hence the friend
can scarcely wish for his friend the maximum of good, to become a god;
such extreme elevation would terminate the friendship. Nor will he wish
his friend to possess all the good; for every one wishes most for good
to self (VII.). The essence of friendship is to love rather than to be
loved, as seen in mothers; but the generality of persons desire rather
to be loved, which is akin to being honoured (although honour is partly
sought as a sign of future favours). By means of love, as already said,
unequal friendships may be equalized. Friendship with the good, is
based on equality and similarity, neither party ever desiring base
services. Friendships for the useful are based on the contrariety of
fulness and defect, as poor and rich, ignorant and knowing (VIII.).
Friendship is an incident of political society; men associating
together for common ends, become friends. Political justice becomes
more binding when men are related by friendship. The state itself is a
community for the sake of advantage; the expedient to all is the just.
In the large society of the state, there are many inferior societies
for business, and for pleasure: friendship starts up in all (IX.).
There are three forms of Civil Government, with a characteristic
declension or perversion of each:--Monarchy passing into Despotism;
Aristocracy into Oligarchy; Timocracy (based on w