By A.E. Taylor
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Extra resources for A commentary on Plato's Timaeus,
Those who are in their prime, if they too are oriented toward profit, do not think it worth acquiring [as friends] any but those who are useful for profit. ‘Such sorts do not much live together’ (1156a27) with one another. For living together cannot occur without taking pleasure in one another. Those [who love] because of the useful sometimes do not even take pleasure in one another, or [do so] only insofar as they are useful, but they do not possess kindness and pleasantness, which is what joins together lives in common.
Just as in the case of the virtues some’ are called good ‘in respect to habitual condition (hexis) and others in respect to activity’ (1157b56) – in respect to habitual condition, such as [in the case of] people who are sleeping, and in respect to activity whenever people perform actions in accord with their virtue – so too, he says, in the case of love. ‘Those who are sleeping, or those who have been separated in their locations’ (1157b8-9), are friends in respect to habitual condition, while those who live together and delight in [each others’] company and provide good things to one another are friends in respect to activity.
Temporary motions in the body or soul are emotions, while certain enduring qualities, from which activities are derived, are habitual conditions. For we call some people wine-lovers or savoury-lovers when the feeling of love that is in them is a habitual condition; I mean that savoury-loving and wine-loving are a habitual condition in them. However, [Aristotle] calls emotion not only a temporary motion but also an emotional disposition; I mean by an emotional disposition that [found] in the emotional [part] only, and not also in the rational [part of the soul].