Kitap 8
4
This is clearly seen when a wide disparity arises between two friends in point of virtue or vice, or of wealth, or anything else; they no longer remain nor indeed expect to remain friends. This is most manifest in the case of the gods, whose superiority in every good attribute is pre-eminent; but it is also seen with princes: in their case also men much below them in station do not expect to be their friends, nor do persons of no particular merit expect to be the friends of men of distinguished excellence or wisdom.
5
It is true that we cannot fix a precise limit in such cases, up to which two men can still be friends; the gap may go on widening and the friendship still remainLit. though many things are taken away, (friendship) still remains; apparently an allusion to the Sorites fallacy (ratio ruentis acervi, Hor. Ep. 2.1.47) , How many grains can be taken from a heap of corn for it still to be in a heap?; but when one becomes very remote from the other, as God is remote from man, it can continue no longer.
6
This gives rise to the question, is it not after all untrue that we wish our friends the greatest of goods? for instance, can we wish them to become gods? for then they will lose us as friends, and therefore lose certain goods, for friends are goods.It is a contradiction in terms to wish a friend a good that involves a loss of good. If then it was rightly said above2.3. that a true friend wishes his friend’s good for that friend’s own sake, the friend would have to remain himself, whatever that may be; so that he will really wish him only the greatest goods compatible with his remaining a human being. And perhaps not all of these, for everybody wishes good things for himself most of all.
