True Friendship Research Articles

Gadamer on Friendship and Solidarity: The Increase in Being in Communal Human Life

This article discusses Gadamer’s conception of friendship as a part of his draft of a conception of practical philosophy. His starting point is Greek philosophy, specifically Plato’s and Aristotle’s views on friendship. He adds significant nuances to the understanding of friendship that were first laid down in his doctrine of philosophical hermeneutics. It allows him to place the notion of friendship in the context of modern philosophical debate and social criticism, and thus to make an original contribution to the discussion. Gadamer understands friendship as a necessarily reciprocal struc-ture. He emphasizes the fact that only reciprocity or a kind of relation to someone other than “me” can serve as a suffi-cient basis for the explanation of the possibility of a community, as opposed to neo-Kantian and a phenomenological adherence to self-consciousness. The notion of friendship is closely connected to the notion of solidarity. The first one is considered as a more universal and thus grounding type of interpersonal communication, whereas natural solidarity is a specific kind of bond that can grow into the true friendship. Furthermore, friendship is seen as an accession of being (Zuwachs an Sein) from a teleological point of view, i.e., the true friendship is a contribution to and the realization of life. The outcome of this practice cannot be differentiated from its process.

The Ideal of Friendship inAmis and Amiloun

The Middle English romance Amis and Amilon propounds an aspirational message for its audience that being hend (noble) and trew leads to both an earthly and a heavenly reward: lasting companionship. One must be a true friend and be completely loyal to one’s companion in all circumstances. Friendship is described as a sacred bond in the same terms as marriage, although marriage is shown to be secondary to it: the wife’s role is to support her husband and his sworn brother. Those who oppose this relationship or seek to thwart or supplant it are described in the strongest terms as treacherous, envious, and even evil. True friendship thus becomes an absolute good, and loyalty to it a measure of goodness. This article foregrounds the romance’s negotiation of religious and secular bonds and, in contrast to other critical interpretations of the text, argues that its dynamic may be most appropriately read in the light of contemporary theologies of friendship, particularly those of Aelred of Rievaulx and Richard de...

Editor's Preamble to the Profile of Joseph Goldstein and Michael Brown.

HomeCirculation ResearchVol. 117, No. 9Editor’s Preamble to the Profile of Joseph Goldstein and Michael Brown Free AccessEditorialPDF/EPUBAboutView PDFView EPUBSections ToolsAdd to favoritesDownload citationsTrack citationsPermissions ShareShare onFacebookTwitterLinked InMendeleyReddit Jump toFree AccessEditorialPDF/EPUBEditor’s Preamble to the Profile of Joseph Goldstein and Michael Brown Roberto Bolli Roberto BolliRoberto Bolli Search for more papers by this author Originally published9 Oct 2015https://doi.org/10.1161/CIRCRESAHA.115.307566Circulation Research. 2015;117:e68A friend is one soul that lives in two bodies— Aristotle (384-322 BC)“He who finds a friend finds a treasure.” This adage is undoubtedly one of the absolute truisms of life, which is why it appears in so many cultures and languages throughout history, dating back to the Greek playwright Menander (c. 342-291 BC) and the Roman playwright Plautus (c. 254-184 BC). The lifelong friendship between Michael Brown and Joseph Goldstein is a beautiful illustration of the veracity of this adage. As they tell us in this interview,1 not only their personal lives but also their scientific work have been enormously enriched by their friendship. So deep is their bond that it is practically impossible to separate one from the other, personally and scientifically (and so, we had no choice but to set up a joint interview). This reminds me of the famous answer that Aristotle (384-322 BC) gave when asked the question, “What is a friend?” “One soul that lives in two bodies,” he said.Among many other lessons, this profile of Brown and Goldstein should make us reflect on the incalculable dividends that can accrue from a true friendship. On a personal level, friendship is one of the greatest consolations that we have in this world. It illuminates and warms our life. It transforms everything. As Francis Bacon (1561–1626) put it, “Friendship doubles joys and halves grief.” The great minds of classical antiquity felt even more strongly. For example, Cicero (106–43 BC) went as far as stating that “without friendship, life is nothing,” echoing Aristotle’s earlier assertion that “without friends, no one would choose to live, even if he had everything else.”In today’s increasingly impersonal society, the need for friendship is acute, perhaps even more so than in the past. And certainly, this is the case in science. The world of biomedical research is a highly competitive ecosystem, replete with unbridled selfishness and populated by morbidly hypertrophic egos. In this difficult environment, friendship offers a much-needed respite that helps us find the fortitude necessary to deal equanimously with the many strange personalities that we encounter in our daily work. Unfortunately, partnerships such as the one between Brown and Goldstein are exceedingly rare in science, and is it not possible—as the two Nobel laureates point out below—to teach young investigators to develop this type of relationship. It must arise spontaneously from the right chemistry. Lucky are those who find it!FootnotesThis Editor’s Preamble was originally published as part of the interview with Joseph Goldstein and Michael Brown for the Circulation Research series Profiles in Cardiovascular Science. The original article is available online at http://circres.ahajournals.org/content/106/6/1006.fullReference1. Williams R. Joseph Goldstein and Michael Brown: Demoting Egos, Promoting Success.Circ Res. 2010; 106:1006–1010doi: 10.1161/RES.0b013e3181dcab4dLinkGoogle Scholar Previous Back to top Next FiguresReferencesRelatedDetails October 9, 2015Vol 117, Issue 9 Advertisement Article InformationMetrics © 2015 American Heart Association, Inc.https://doi.org/10.1161/CIRCRESAHA.115.307566PMID: 26450891 Originally publishedOctober 9, 2015 PDF download Advertisement

What is this duplicate publication thing?

What is this duplicate publication thing?

Šeimose ir globos įstaigose gyvenančių paauglių vertybių ypatumai ir raiška jų elgesiu

Santrauka. Mokslinėje literatūroje pastaraisiais metais plačiai diskutuojama, kaip paaugliai įsisavina vertybes, šioje srityje atliekama nemažai tyrimų. Tačiau dauguma tyrimų apsiriboja paauglių vertybių hierarchijos išaiškinimu, neatsižvelgiant į jaunų žmonių gyvenimo patirtį. Šiame straipsnyje aiškinamasi, kokiais ypatumais pasižymi šeimose ir globos įstaigose augančių paauglių vertybės. Tyrimo tikslas – išsiaiškinti ir palyginti šių dviejų paauglių grupių vertybes ir jų raišką elgesiu.Buvo ištirti 103 paaugliai (53 vaikinai ir 50 merginų, 60 respondentų gyveno šeimose, 41 – globos namuose). Tyrimo anketa susidėjo iš dviejų dalių. Pirmojoje respondentams buvo pateikiamas 18 vertybių sąrašas ir prašoma įvertinti šių vertybių svarbą 6 balų skalėje. Antrosios anketos dalies tikslas – išaiškinti, kiek tikėtinas atitinkamų vertybių pasireiškimas paauglių elgesyje. Respondentai turėjo 6 balų skalėje įvertinti, kiek pateiktomis situacijomis tikėtinas atitinkamas vertybes išreiškiantis jų elgesys.Tyrimas parodė, kad paaugliams svarbiausios vertybės – sveikata, šeima, tikra draugystė ir meilė, o religija, socialinis pripažinimas ir grožis vertinami žemiausiai. Menkiausiai integruotos vertybės – tikra draugystė, sąžiningumas ir sveikata, nes paaugliai nelinkę jomis grįsti savo elgesio. Šeima, tolerancija, atsakomybė, drąsa, materialinė gerovė ir socialinis pripažinimas kaip vertybės stipriai reiškėsi paauglių elgesyje.Šeimose ir globos įstaigose gyvenančių paauglių rezultatų palyginimas atskleidė šių grupių skirtumus: šeimose gyvenantys jauni žmonės savo elgesiu dažniau reiškia šias vertybes: išsilavinimas, atsakomybė, jautrumas, materialinė gerovė ir religija; gyvenantys globos namuose paaugliai dažniau grindžia savo elgesį šiomis vertybėmis: sąžiningumas, aktyvumas ir socialinis pripažinimas. Tikra draugystė, šeima ir meilė vienodai intensyviai reiškiasi abiejų grupių paauglių elgesiu. Šeimose augančių merginų elgesyje dažniau reiškiasi jautrumas, kūrybiškumas ir aktyvumas nei globos namuose gyvenančių bendraamžių. Šeimose gyvenantys vaikinai dažniau nei gyvenantys globos namuose grindžia elgesį religija, o pastarieji dažniau elgesiu reiškia tikrą meilę, aktyvumą ir socialinio pripažinimo siekimą.

The Russian Language in the Socio-Cultural Adaptation of Kurds Who Resettled to the Republic of Adygea

Migration flows, which have significantly altered the demographic composition of the South of Russia over the last 25 years, are connected with the inflow of population with poor knowledge of the Russian language. One of the numerous ethnic groups that compactly settled in the Krasnogvardeysky District of the Republic of Adygea is the Kurds (more than 5,000 people). According to the census of the Russian Federation in 2010, every 13th Kurd in Adygea did not speak Russian. In a multiethnic environment, which is characteristic of the Republic of Adygea, the Russian language plays an important unifying role. It largely provides the political stability of the region, true friendship of peoples, and tolerance towards different cultures. Most materials were obtained by researchers in the course of three years of work with the Kurds of Adygea, numerous interviews with people of different ages and occupations, and due to studying the official documents of the administrations of rural settlements and observation of the behavior of students in school and ordinary people in everyday life. The authors used statistical, logical, and sociometric techniques and methods of interdisciplinary research considering the Kurdish ethnic group from the standpoint of sociology and cultural anthropology, as well as the method of participant observation, which allows stating changes that occur in the development of ethnic groups. The Kurds of Adygea demonstrate high conservation of their verbal native language, but least of all are interested in obtaining a good education, knowledge of the Russian language, which does not contribute to successful adaptation and creates certain social risks. Supporting the position of preservation and development of the native language, we are convinced that the knowledge of the Russian language as the state and world language is the norm for all Russians, and its rapid learning by settlers and their children will contribute to the successful future of the entire ethnic group. The value of the Russian language in contemporary Russia is not confined to the fact that it is a state language in modern Russia. In the country where more than hundred nations live, the Russian language is the language of interethnic communication and it is recognized by the UN as the world language. Any document of the UN among other seven world languages should be necessarily translated into Russian. The richness of the Russian language is supported by a large number of artistic, scientific and political literatures, which has received an international recognition. And today the Russian language remains the repository of national, historical, cultural, and spiritual heritage of not only the ethnic Russians, but also of all Russian nationals. DOI: 10.5901/mjss.2015.v6n5s2p283

Proud lonely athletes: Using network centrality analysis to clarify the societal values of sports after the 2011 disaster in Japan

This research builds on our previous study, examining recognition of social management and observes the interpretation of benevolent sports activities following Japan’s 2011 earthquake and tsunami. After the incident, most sports and recreational activities were suspended; however, various benevolent sports activities were arranged to benefit the damaged areas. This study investigates the recognised human value structure of sports in situation of great public anxiety by applying the life management concepts of time perspective and hope. Cluster analysis (Ward’s method) was conducted to further explore the relationships structure in the values complex. The results regarding the terminal values study suggest the greatest recognition of ‘hope for the future’, ‘family bonds’, ‘excellence’, ‘global concern’ and ‘life force’. Furthermore, the instrumental values study suggest greatest recognition of the ‘ambitious’, ‘courageous’, ‘self-reliant’, ‘competent’ and ‘respectful’ that indicate concern for inner motivation and survival capability. Network analysis (graph theory and centering resonance analysis) presents a holistic evaluation method for the positional functions of societal values and organization. This network centrality analysis clarifies the human values communicated by sports after the 2011 disaster. The comparison of national certified sports coaches, university students in sport science and university students in engineering reveals that athletes’ lives are difficult and they experience loneliness while achieving victories and records. They feel pressurized to be the last man on the podium. Therefore, they might desire true friendship and family bonds with people sharing the same supreme desire, like fellow soldiers. However, if the loneliness is accompanied by some sense of societal pride, the combination could offer a positive social force for the future.

Obituary: A Remembrance of Henry Phil Gross MD (1930-2014).

Obituary: A Remembrance of Henry Phil Gross MD (1930-2014).

Reply to Graham Parkes: Nietzsche as Zebra: With both Egoistic Antibuddha and Nonegoistic Bodhisattva Stripes

Reply to Graham Parkes: Nietzsche as Zebra: With both Egoistic Antibuddha and Nonegoistic Bodhisattva Stripes

Eight Epigrams from The Greek Anthology

Eight Epigrams from The Greek Anthology BROOKE CLARK To a Woman You were well-named, Melissa, though you wouldn’t even know your name means “bee” in Greek—but even so, you do it justice: your love is honey-sweet, and when we’re done you say you need some money, and I’m stung. (After Marcus Argentarius) On a Predatory Friend Bruno stupidly introduced Mitch to his latest girlfriend; within an hour, Bruno was single again. (After Lucillius) To a Hesitant Supporter You say my writing’s too advanced for the readers of today; in a century (or two), I’ll be read. I wish you’d use your influence to help promote me now— accolades are worthless to the dead. (After Anonymous) arion 23.1 spring/summer 2015 On High Standards I hate whatever novel everybody’s praising now, I hate any café that draws a crowd, I hate the kind of people who are friends with everyone— they’re always “dropping by,” always “have to run”— I hate, in truth, popularity, and the eager horde it brings. I prefer to seek out rarer things, and beauty—beauty like yours—is vanishingly rare—but then, you’ve shared it with so many other men. (After Callimachus) Some Good Advice Praise mediocrity—that’s the path to friends, fame, money. But, to my tongue, bitter words are honey. (After Palladas) eight epigrams from THE GREEK ANTHOLOGY 116 On True Friendship I don’t mind open enemies—it’s false friends I can’t stand: the kind who gladly accept a helping hand, say “Thanks” by stabbing you in the back, and then make cheap amends with “When I start a review, all friendship ends.” (After Lucillius) To J— M— We won’t admit that you are gone, when there are countless ways the good you did in life outlives your days. (After Callimachus) Against Sobriety The dead are sober. Pour—I want to drink my thoughts away. Already, age has flecked my hair with grey. (After Apollonides) Brooke Clark 117 ...

Thinking Style and Moral Values in Adolescence

Moral values, as universally accepted ethical principles, that govern everyday life, maintaining unity and harmony between people and thinking styles, as positive habits that contribute to better critical thinking, problem-solving and decision-making, are two important aspects for the development of adolescents. The objectives we set out are: 1) to offer an overview on adolescents perception of moral values; 2) to discover the existence of significant differences between male and female adolescents regarding their moral values systems and 3) to distinguish the differences between the adolescent's classification of moral values due to the predominance of a certain thinking style. Using the Rokeach Value Survey (1973) and Thinking Styles Inventory by Sternberg & Wagner (1992), we questioned 127 participants, between 14 and 23 years of age. We discovered that today's adolescents value health, freedom or self-esteem (terminal values) and ambition, love or capability (instrumental values), but we found no significant differences between male and female adolescents regarding their terminal values classifications. However, there are significant differences between them regarding instrumental values. While female adolescents value independence, love and honesty, male adolescents value ambition, cleanliness and helpfulness. Using Kruskal-Wallis test and Mann-Whitney U test for independent samples, we found significant differences between value classification based on the thinking styles. Based on Sternberg's theory of mental self-governing, we found significant differences between legislative, executive and judicial thinking people regarding terminal value “an exciting life” and instrumental value “ambitious”. While we discovered no difference between hierarchical, monarchical and oligarchical thinking people for terminal values, they value differently “independent” and “polite” (instrumental values). Although global thinking people value true friendship less than local thinking people, we found no significant differences for instrumental values. External thinking people value courage more than internal thinking people and liberal thinking people value wisdom less than conservative thinking people.

Dynamics of Friendship in Selected Novels of Chinua Achebe and Isdore Okpewho

This study is prompted by the urge to enhance the quality of friendship in life. The urge to enhance the quality of friendship in life emanates from the rampant abuse of the indispensable relationship. The focus of the study on friendship aims at highlighting positive friendship attitudes just as it targets to criticise and proscribe negative ones. This bipolar objective of the study is pursued for the purpose of conceptualising ideal friendship dynamics, and concurrently, improve the quality of friendship among people. Consequently, three novels each of Chinua Achebe (Achebe) and Isdore Okpewho (Okpewho) are x-rayed in the study to identify, explain and evaluate identified variants of friendship in them. From the stable of Achebe the following novels are purposively selected for the study: Things Fall Apart (TFA), Anthills of the Savannah (Anthills) and No Longer at Ease (NLAE), while from the canon of Okpewho these are selected: Tides, Call Me by My Rightful Name (CMBMRN) and The Victims (Thevics). The named novels are selected, because they are perceived to have unfolded such patterns of friendship which very much reciprocate real life friendships. Relying on the theoretical premise which explicates friendship as a sharing of love, the study has, by means of an analytical discussion of the friendship dynamics unfolded in the reference novels, shown that friendship in quasi broad taxonomical terms is either false or true. True friendship, noted in the study to be selfless and intimate, following Baconian notion of the concept, is friendship par excellence and as such anchors on St. Paul’s notion of altruistic love by which it is conceptualised as a sharing of love between friends who could be homogeneous or heterogeneous, depending on their sex distribution which tallies or varies respectively. The practical implications of the foregoing major findings are that friendship, to be perpetual, thrives on mutual desirables, especially mutual counselling, chastisement, apology and forgiveness as situations may prompt and abominates betrayal, insincerity, dishonesty and redundancy. The pragmatic import of the major findings of the study is that humanity cannot do without sharing altruistic love as conceptualised by St. Paul in 1st Corinthians. 13: 4-13 which translates to universal friendship: love-anchored relationship in every sphere of life.

The Tragic Vision in the Fair Youth Group in Shakespeare’s Sonnets

The present paper explores the tragic vision reflected in the poet’s relationship with the fair young man in the Fair Youth group in Shakespeare’s Sonnets . It investigates into the cult of friendship in the Renaissance, and further analyzes Shakespeare’s attitude towards the true friendship. On the basis of the poet’s artistic criteria and his purpose of living, it also examines the causes of the poet’s change in his attitudes, namely, from confidence to melancholy, if not despair.

Evgenij Ivanovich Kychanov (1932–2013): The Life of a Tangut Studies Pioneer

On 24 May 2013 the world lost an outstanding researcher and natural-born talent, Evgenij Ivanovich Kychanov. Evgenij Ivanovich was born on 22 June 1932 in the small town of Sarapul on the River Kama in Udmurtia. His father, Ivan Kuzmich Kychanov, was an engineer land manager, who at the time was working as head of the Kama Basin Agrarian Brigade (Zemotriad); his mother, Galina Pavlovna (nee Zylyova), was a kindergarten teacher. Evgenij Ivanovich’s parents came from families of lower middle-class craftsmen and sturdy peasants, who had experienced firsthand all the hardships of revolution, wars and the dispossession of the kulaks. In 1950, after finishing the No 16 all-boys secondary school in his native town, Evgenij Kychanov set off for Leningrad with the intention of enrolling in either the History or Philology Faculty of Leningrad State University. However, due to a serendipitous coincidence he entered the Oriental Faculty instead. Before submitting his documents, Evgenij Ivanovich met a third-year student, Boris Mikhailovich Novikov (now an Associate Professor at St Petersburg State University), in the main building and the two struck up a conversation. After some brief consideration, the newcomer decided to devote himself to the study of Chinese history. Evgenij Ivanovich’s student years were tough, like those of the whole post-war generation, but full of a spirit of romance and true friendship. His group included others who would become prominent scholars – Vladislav Semyonovich Kuznetsov, Vitalij Yepifanovich Larichev, Ernst Vladimirovich Shavkunov and Yurij Vladimirovich Zuev – and Evgenij Ivanovich’s bonds of warm comradeship with them would last a lifetime. Kychanov enjoyed learning and it came easily to him. He was one of the most brilliant students not only in his Faculty, but in the whole University. For his diploma thesis, “The Peasant Movement in Guangdong and Hunan Provinces during the First Civil Revolutionary War” (supervisor L. A. Berezny), he was awarded the University’s first prize. In the spring of 1955, the Oriental Faculty recommended Evgenij Ivanovich for a post-graduate position in the Oriental Manuscripts Section of the Institute of Oriental Studies (USSR Academy of Sciences) specialising in Tangut Studies. After passing the competitive entrance

A Paradigm Shift: Healing, Quality of Life, and a Professional Choice

In his most recent publication, Dr. Balfour Mount, the father of palliative care in North America, highlights the necessity of a paradigm shift in health care from the diagnostic and therapeutic models to a model of care that also embraces whole person care, a model in which attention to quality of life, healing, and attention to the lived experience of the whole person and their family are foundational. Dr. Mount challenges each of us to consider this paradigm shift as a personal and a professional choice. In this article, I take the next step in sketching a picture of what Dr. Mount is possibly challenging us all to choose.

Bearing Witness to Christ and to Each Other in the Power of the Holy Spirit: Orthodox Perspectives

In the wider ecumenical movement, bearing witness to each other in true friendship is a creative gesture inspired by the Holy Spirit. It cuts across religious and denominational divides. The friendship between Gandhi and CF Andrews is invoked as an example of East and West bearing witness to each other. In ancient Asian religious context, mutual witnessing is extended to all sentient beings. From the Orthodox tradition three themes are highlighted as contributing to the Spirit-movement for mutual witness and healing of divisions, namely, Theosis or divinization, the Perfecting work of the Holy Spirit and the Eighth Day. Humanity and the whole creation are involved in the process of divinization. Our mutual relationship is defined by this journey together. The Holy Spirit is continually renewing the creation which is pneumatodynamic, or energized by the Spirit from the beginning to the eschaton. Human beings as leaders and priests of creation are to respond to and cooperate in the perfecting work of the Spirit. The more we rely on the power of the Holy Spirit, the more united and reconciled in Christ we become

Bogart and Vinnie: A Completely Made-Up Story of True Friendship by Audrey Vernick (review)

Bogart and Vinnie: A Completely Made-Up Story of True Friendship by Audrey Vernick (review)

La Edad de Hierro en La traición en la amistad de María de Zayas

For Maria de Zayas, a fundamental objective of her literary work is to demonstrate that women possess keen perception and ingenuity. In La traicion en la amistad, the perspicacity and ingenuity of women are made obvious by way of a complex plot based on self-interested friendships, woven around a series of references to the Iron Age. Self-interest and virtue are two opposite poles within reference to the classic philosophy of friendship: without virtue it is impossible to create a true friendship. That said, the question of what is virtue and what are its limits corresponds to the field of ethics, a discipline traditionally centered on relationships between men. Unsurprisingly, Zayas constructs a feminine friendship completely peripheral to the masculine concepts of virtue, as much for the masculine gender as for the feminine gender. These feminine friendships represent the possibility of a return to harmony after the Iron Age.

Does Empathy Have Any Place in Aquinas’s Account of Justice?

Recent developments in cognitive science have prompted philosophers to speculate about the importance of empathy, the ability to directly apprehend and take on the mental and emotional states of others, in understanding and being motivated by moral norms—particularly moral norms concerning other humans. In this paper, I investigate whether some kind of empathy is involved in Thomas Aquinas’s account of the virtue of justice, which he describes as essentially other-directed. I claim that a kind of empathy is involved in Aquinas’s notion of friendship and that this notion of friendship is related to justice as a virtue as its goal. Having the virtue of justice is geared towards establishing true friendship, at least in part. In so doing, it is directed towards establishing a sufficient groundwork for genuine empathy. Instances of genuine empathy, then, are approximations of this goal of the work of justice, even if they occur outside the context of a true friendship. Given this, I describe possible roles Aquinas might afford empathy and empathetic emotions in the context of cultivating the virtue of justice, including roles in motivation and knowledge.

Terminal Values as Predictors of Religious Experience in the Lives of Married Couples and Singles

The aims of the research I embarked on were: (a) to show the preference of terminal values in personal and in social character as well as the level of religious experience: God's presence and God's absence among singles and married couples; and (b) to show the relation between terminal values in personal and in social character and religious experience: God's presence and God's absence in two groups: singles and married couples. In the research the following methods were applied. In order to define the level of religious experience: God's presence and God's absence - the Scale of Religious Experience (SRE) by S. Glaz, and in order to show the terminal values preference among the singles and married couples the Rokeach Value Survey (RVS) was applied. The research was carried out in Krakow. The age of the respondents ranged from 35 to 45. All people were Polish born. The analysis of the subject matter seems to indicate: Married couples have a higher level of religious experience of God's presence than singles. Married couples respect most two values in social character (mature love, true friendship), and two values in personal character (a comfortable life, freedom). Singles respect most three values in personal character (a comfortable life, a successful life, freedom), and one social value (mature love). The strongest variables which contribute to accounting for the variance of religious experience (God's presence and God's absence) were found to be two values in personal character: freedom in case of singles and wisdom in case of married couples.