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'Friendship' is a term used to denote co-operative and supportive behavior between two or more beings. In this sense, the term connotes a relationship which involves mutual knowledge, esteem, and affection and respect along with a degree of rendering service to friends in times of need or crisis. Friends will welcome each other's company and exhibit loyalty towards each other, often to the point of altruism. Their tastes will usually be similar and may converge, and they will share enjoyable activities. They will also engage in mutually helping behavior, such as exchange of advice and the sharing of hardship. A friend is someone who may often demonstrate reciprocating and reflective behaviors. Yet for many, friendship is nothing more than the trust that someone or something will not harm them. Value that is found in friendships is often the result of a friend demonstrating the following on a consistent basis:

the tendency to desire what is best for the other,
sympathy and empathy,
honesty, perhaps in situations where it may be difficult for others to speak the truth, especially in terms of pointing out the perceived faults of one's counterpart
mutual understanding.

In a comparison of personal relationships, friendship is considered to be closer than association, although there is a range of degrees of intimacy in both friendships and associations. Friendship and association can be thought of as spanning across the same continuum. The study of friendship is included in sociology, anthropology, philosophy, and zoology. Various theories of friendship have been proposed, among which are social psychology, social exchange theory, equity theory, relational dialectics, and attachment styles. See Interpersonal relationships

Friendship is considered one of the central human experiences, and has been sanctified by all major religions. The Epic of Gilgamesh, a Babylonian poem that is among the earliest known literary works in history, chronicles in great depth the friendship between Gilgamesh and Enkidu. The Greco-Roman had, as a paramount example, the friendship of Orestes and Pylades. The Abrahamic faiths have the story of David and Jonathan. Friendship played an important role in German Romanticism. A good example for this is Schiller's Die Bürgschaft. The Christian Gospels state that Jesus Christ declared, "No one has greater love than this, to lay down one's life for one's friends."(John 15:13).

In philosophy, Aristotle is known for his discussion (in the Nicomachean Ethics) of philia, which is usually (somewhat misleadingly) translated as "friendship," and certainly includes friendship, though is a much broader concept.

Cultural variations: (stub-section) A group of friends consists of two or more people who are in a mutually pleasing relationship engendering a sentiment of camaraderie, exclusivity, and mutual trust. There are varying degrees of "closeness" between friends. Hence, some people choose to differentiate and categorize friendships based on this sentiment.

Rome

During the time of the Roman Empire, Cicero had his own beliefs on friendship. Cicero believed that in order to have a true friendship with someone there must be all honesty and truth. If there isn’t, then this isn’t a true friendship. In that case, friends must be one hundred percent honest with each other and put one hundred percent of their trust in the other person. Cicero also believed that for people to be friends with another person, they must do things without the expectation that their friend will have to repay them. He also believes that if a friend is about to do something wrong, and something that goes against your morals, you shouldn’t compromise your morals. You must explain why what they are going to do is wrong, and help them to see what the right thing to do is, because Cicero believes that ignorance is the cause of evil. Finally the last thing that Cicero believed was that the reason that a friendship comes to an end is because one person in that friendship has become bad. (On Friendship, Cicero)

Russia

The relationship is constructed differently in different cultures. In Russia, for example, one typically accords very few people the status of "friend". These friendships however make up in intensity what they lack in number. Friends are entitled to call each other by their first names alone, and to use diminutives. A norm of polite behaviour is addressing "acquaintances" by full first name plus patronymic. These could include relationships which elsewhere would be qualified as real friendships, such as workplace relationships of long standing, neighbors with whom one shares an occasional meal and visit, and so on. Physical contact between friends was expected, and friends, whether or not of the same sex, would embrace, sometimes kiss and walk in public with their arms around each other, or arm-in-arm, or hand-in-hand.

Asia

In the Middle East and Central Asia male friendships, while less restricted than in Russia, tend also to be reserved and respectable in nature. They tend to call friends by a shorter name or nick names.

Modern west

In the Western world, intimate physical contact has been sexualized in the public mind over the last one hundred years and is considered almost taboo in friendship, especially between two males. However, stylized hugging or kissing may be considered acceptable, depending on the context (see, for example, the kiss the tramp gives the kid in The Kid). In Spain and other Mediterranean countries men may embrace each other in public and kiss each other on the cheek. This is not limited solely to older generations but rather is present throughout all generations. In young children throughout the modern western world, friendship, usually of a homosocial nature, typically exhibits elements of a closeness and intimacy suppressed later in life in order to conform to societal standards.

Decline of close friendships

The number and quality of friendships for the average American has been declining since at least 1985, according to a 2006 study.^[1] The study states that 25% of Americans have no close confidants, and that the average total number of confidants per person has dropped to 2.

In recent times, some thinkers have postulated that modern friendships have lost the force and importance that they had in antiquity. C. S. Lewis for example, in his The Four Loves, writes:

"To the Ancients, Friendship seemed the happiest and most fully human of all loves; the crown of life and the school of virtue. The modern world, in comparison, ignores it. We admit of course that besides a wife and family a man needs a few 'friends'. But the very tone of the admission, and the sort of acquaintanceships which those who make it would describe as 'friendships', show clearly that what they are talking about has very little to do with that Philía which Aristotle classified among the virtues or that Amicitia on which Cicero wrote a book."

Likewise, Paul Halsall claims that:

"The intense emotional and affective relationships described in the past as "non-sexual" cannot be said to exist today: modern heterosexual men can be buddies, but unless drunk they cannot touch each other, or regularly sleep together. They cannot affirm that an emotional affective relationship with another man is the centrally important relationship in their lives. It is not going too far, is it, to claim that friendship – if used to translate Greek philia or Latin amicitia – hardly exists among heterosexual men in modern Western society."

Mark McLelland, writing under his Buddhist name of Dharmachari Jñanavira (Article), more directly points to homophobia being at the root of a modern decline in the western tradition of friendship:

"Hence, in our cultural context where homosexual desire has for centuries been considered sinful, unnatural and a great evil, the experience of homoerotic desire can be very traumatic for some individuals and severely limit the potential for same-sex friendship. The Danish sociologist Henning Bech, for instance, writes of the anxiety which often accompanies developing intimacy between male friends:

"'The more one has to assure oneself that one's relationship with another man is not homosexual, the more conscious one becomes that it might be, and the more necessary it becomes to protect oneself against it. The result is that friendship gradually becomes impossible.'"

Their opinion that fear of being, or being seen as, homosexual has killed off western man's ability to form close friendships with other men is shared by Japanese psychologist Doi Takeo, who claims that male friendships in American society are fraught with homosexual anxiety and thus homophobia is a limiting factor stopping men from establishing deep friendships with other men.

The suggestion that friendship contains an ineluctable element of erotic desire is not new, but has been advanced by students of friendship ever since the time of the ancient Greeks, where it comes up in the writings of Plato. More recently, the Austrian philosopher Otto Weininger claimed that:

"There is no friendship between men that has not an element of sexuality in it, however little accentuated it may be in the nature of the friendship, and however painful the idea of the sexual element would be. But it is enough to remember that there can be no friendship unless there has been some attraction to draw the men together. Much of the affection, protection, and nepotism between men is due to the presence of unsuspected sexual compatibility." (Sex and Character, 1903)

Recent western scholarship in gender theory and feminism concurs, as reflected in the writings of Eve Sedgwick in her The Epistemology of the Closet, and Jonathan Dollimore in his Sexual Dissidence and Cultural Change: Augustine to Wilde, Freud to Foucault.

There is another theory for the decline of male friendship in Western societies. Modern Western men have grown up in smaller families. This means they had fewer siblings and, importantly, fewer brothers to play with younger or elder. After leaving the family nest for work, studies or other reasons, the sudden loss of brotherly friendships may be compensated by seeking more male friends. Men from smaller families will have less need to compensate, thus explaining the decline of male friendships later in life. This theory is particularly interesting because it does not require the obscure assumptions that all men must have homo-erotic desires to need male friends.

Developmental issues

In the sequence of the emotional development of the individual, friendships come after parental bonding and before the pair bonding engaged in at the approach of maturity. In the intervening period between the end of early childhood and the onset of full adulthood, friendships are often the most important relationships in the emotional life of the adolescent, and are often more intense than relationships later in life^{[citation needed]}. However making friends seems to trouble lots of people^{[citation needed]}; having no friends can be emotionally damaging in some cases^{[citation needed]}. Sometimes going years without a single friend can lead to suicide^{[citation needed]}. A long time of friendship may also result in marriage, as they say^[who?], too much friendship, is followed by a compromise.

A study by researchers from Purdue University found that post secondary education (e.g. university) friendships last longer than the friendships before it.^{[citation needed]}

Types of friendship

Non-personal friendships

Although the term initially described relations between individuals, it is at times used for political purposes to describe relations between states or peoples ("the Franco-German friendship", for example), indicating in this case an affinity or mutuality of purpose between the two nations.

Regarding this aspect of international relations, Lord Palmerston said: "Therefore I say that it is a narrow policy to suppose that this country or that is to be marked out as the eternal ally or the perpetual enemy of England. We have no eternal allies, and we have no perpetual enemies. Our interests are eternal and perpetual, and those interests it is our duty to follow."^[2] This is often paraphrased as: "Nations have no permanent friends and no permanent enemies. Only permanent interests."

The word "friendship" can be used in political speeches as an emotive modifier. Friendship in international relationships often refers to the quality of historical, existing, or anticipated bilateral relationships.

Interspecies friendship and animal friendship

Friendship as a type of interpersonal relationship is found also among animals with high intelligence, such as the higher mammals and some birds. Cross-species friendships are common between humans and domestic animals. Less common but noteworthy are friendships between an animal and another animal of a different species, such as a dog and cat.

Colloquial terms

A number of colloquial terms have been used to describe friendship and the context in which a friendship is fostered. These are briefly described below.

A friend who supports others only when it is easy and convenient to do so is called a "fair-weather friend". A friend who supports their own friends through emotional difficulties is a "true friend." This term also denotes a large degree of altruism, in that the true friend often sacrifices something of his or her own (usually their time and resources) in order to help the friend in need. True friends also are known to be very rare. A true friend may not be your best friend but someone who you know will be there for you. Friends who are sexually intimate but don't consider themselves to be dating is said to be a "casual relationship". This is also referred to as being "friends with benefits". A "best friend" is a friend to whom one feels closest. It is usually implied that the relationship is reciprocal, but such is not always the case, and best friend relationships can often be very complex.

Friendship contrasted with comradeship

Friendship can be mistaken for comradeship. Comradeship is the feeling of affinity that draws people together in time of war or when people have a mutual enemy or even a common goal. Former New York Times war correspondent Chris Hedges wrote: "We feel in wartime comradeship. We confuse this with friendship, with love. There are those, who will insist that the comradeship of war is love — the exotic glow that makes us in war feel as one people, one entity, is real, but this is part of war's intoxication. As this feeling dissipated in the weeks after the attack, there was a kind of nostalgia for its warm glow and wartime always brings with it this comradeship, which is the opposite of friendship. Friends are predetermined; friendship takes place between men and women who possess an intellectual and emotional affinity for each other. But comradeship – that ecstatic bliss that comes with belonging to the crowd in wartime – is within our reach. We can all have comrades." [1] As a war ends, or a common enemy recedes, comrades return to being strangers, who lack friendship and have little in common.

Bibliography

Aristotle, Nicomachean Ethics
Cicero, "On Friendship"
David Hein, "Farrer on Friendship, Sainthood, and the Will of God" (in Captured by the Crucified: The Practical Theology of Austin Farrer, edited by David Hein and Edward Hugh Henderson. New York and London: Continuum/T. & T. Clark, 2004. 119–48)
John von Heyking and Richard Avramenko (eds.), Friendship and Politics: Essays in Political Thought. Notre Dame, IN: University of Notre Dame Press, 2008.

References

^ USATODAY.com - Study: 25% of Americans have no one to confide in
^ Speech to the House of Commons, Hansard (1 March 1848)

External links

[1] USATODAY.com - Study: 25% of Americans have no one to confide in

[2] Speech to the House of Commons, Hansard (1 March 1848)

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