The Egoistic Friend

What are friends for and how can a friendship be tested? By behaving altruistically, would be the most common answer and by sacrificing one's interests in favour of one's friends. Friendship implies the converse of egoism, both psychologically and ethically. But then we say that the dog is "man's best friend". After all, it is characterized by unconditional love, by unselfish behaviour, by sacrifice, when necessary. Isn't this the epitome of friendship? Apparently not. On the one hand, the dog's friendship seems to be unaffected by long term calculations of personal benefit. But that is not to say that it is not affected by calculations of a short-term nature. The owner, after all, looks after the dog and is the source of its subsistence and security. People ? and dogs ? have been known to have sacrificed their lives for less. The dog is selfish ? it clings and protects what it regards to be its territory and its property (including ? and especially so - the owner). Thus, the first condition, seemingly not satisfied by canine attachment is that it be reasonably unselfish.

There are, however, more important conditions:

a. For a real friendship to exist ? at least one of the friends must be a conscious and intelligent entity, possessed of mental states. It can be an individual, or a collective of individuals, but in both cases this requirement will similarly apply.

b. There must be a minimal level of identical mental states between the terms of the equation of friendship. A human being cannot be friends with a tree (at least not in the fullest sense of the word).

c. The behaviour must not be deterministic, lest it be interpreted as instinct driven. A conscious choice must be involved. This is a very surprising conclusion: the more "reliable", the more "predictable" ? the less appreciated. Someone who reacts identically to similar situations, without dedicating a first, let alone a second thought to it ? his acts would be depreciated as "automatic responses".

For a pattern of behaviour to be described as "friendship", these four conditions must be met: diminished egoism, conscious and intelligent agents, identical mental states (allowing for the communication of the friendship) and non-deterministic behaviour, the result of constant decision making.

A friendship can be ? and often is ? tested in view of these criteria. There is a paradox underlying the very notion of testing a friendship. A real friend would never test his friend's commitment and allegiance. Anyone who puts his friend to a test (deliberately) would hardly qualify as a friend himself. But circumstances can put ALL the members of a friendship, all the individuals (two or more) in the "collective" to a test of friendship. Financial hardship encountered by someone would surely oblige his friends to assist him ? even if he himself did not take the initiative and explicitly asked them to do so. It is life that tests the resilience and strength and depth of true friendships ? not the friends themselves.

In all the discussions of egoism versus altruism ? confusion between self-interest and self-welfare prevails. A person may be urged on to act by his self-interest, which might be detrimental to his (long-term) self-welfare. Some behaviours and actions can satisfy short-term desires, urges, wishes (in short: self-interest) ? and yet be self- destructive or otherwise adversely effect the individual's future welfare. (Psychological) Egoism should, therefore, be re-defined as the active pursuit of self- welfare, not of self-interest. Only when the person caters, in a balanced manner, to both his present (self-interest) and his future (self-welfare) interests ? can we call him an egoist. Otherwise, if he caters only to his immediate self-interest, seeks to fulfil his desires and disregards the future costs of his behaviour ? he is an animal, not an egoist.

Joseph Butler separated the main (motivating) desire from the desire that is self- interest. The latter cannot exist without the former. A person is hungry and this is his desire. His self-interest is, therefore, to eat. But the hunger is directed at eating ? not at fulfilling self-interests. Thus, hunger generates self-interest (to eat) but its object is eating. Self-interest is a second order desire that aims to satisfy first order desires (which can also motivate us directly).

This subtle distinction can be applied to disinterested behaviours, acts, which seem to lack a clear self-interest or even a first order desire. Consider why