A FRIEND

Hi friends...
This is all about a friend who does not take so much tension. He always feels free to talk. He could give some awesome Suggestions. He never think about the world. He thinks about him & the good thing is that he always finds people behind him to support. He seems like a team leader. He deserves to be a leader. He is intelligent too. He does not show that he is smart & intelligent but he rather believes to prove himself. He does something that puts him into limelight. He never feel shy to say that he is better than others. He does not think a lot but i don't know whether he thinks or not. It might be possible that he thinks but does not show to others that what he thinks. All these qualities take him ahead,make all things easier for him. The name of my friend is ANUP...

FRIENDSHIP IN 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 is expected, and friends, whether or not of the same sex, will embrace, sometimes kiss and walk in public with their arms around each other, or arm-in-arm, or hand-in-hand (like kids often do), without the slightest embarrassment or sexual connotation — this is not often seen in the modern Russia, and may be some highly outdated norm.

According to Oleg Kharkhordin in a paper on the politics of friendship, in Soviet society, friendships were "a suspect value for the Stalinist regime" in that they presented a stronger allegiance that could stand in possible opposition to allegiance to the Communist party. "By definition, a friend was an individual who would not let you down even under direct menace to him- or herself; a person to whom one could securely entrust one's controversial thoughts since he or she would never betray them, even under pressure. Friendship thus in a sense became an ultimate value produced in resistance struggles in the Soviet Union".

WAT IS FRIENDSHIP??

Hi friends
See the boldness of a small kid . He is taking bath with a huge serpent. Not exactly he is washing its back....

You know what is friendship??
A topic of moral philosophy much discussed by Plato, Aristotle, and the Stoics, but less so in the modern era, until the re-emergence of contextualist and feminist approaches to ethics. In friendship an ‘openness’ of each to the other is found that can be seen as an enlargement of the self. Aristotle writes that ‘the excellent person is related to his friend in the same way as he is related to himself, since a friend is another self; and therefore, just as his own being is choiceworthy for him, the friend's being is choice-worthy for him in the same or a similar way.’ Friendship therefore opens the door to an escape from egoism or belief that the rational course of action is always to pursue one's own self-interest, although escaping through the door would require finding what is covered by Aristotle's ‘same or similar way’. It is notable that friendship requires sentiments to which Kant denies moral importance. It is a purely personal matter, requiring virtue, yet which runs counter to the universalistic requirement of impartial treatment of all, for a friend is someone who is treated differently from others. One problem is to reconcile these apparently conflicting requirements.....

Friendship2

Hi friends......
Friendship is a god gift..
Friendship is a term used to denote co-operative and supportive behavior between two or more humans. This article focuses on the notion specific to interpersonal relationships. In this sense, the term connotes a relationship which involves mutual knowledge, esteem, and affection. 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 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.

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 The Hostage (ballad). 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 perhaps best known for his discussion (in the Nicomachean Ethics) of philia, which is usually (somewhat misleadingly) translated as "friendship", and certainly included 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.

Friendship

Hi friends............

From a psychoanalytic viewpoint, friendship is one of the bonds that arise from sexual impulses when their attainment of a directly sexual goal is inhibited. However, this is a process of inhibition rather than sublimation. This approach to a sexual satisfaction that is never consummated forms the basis for especially strong and enduring ties between people.

Both in adolescence and in adulthood, Freud had some intense and deep friendships, but he did not write on this subject at any great length. However, friendship, as he defined it, plays a key role between individuals to the extent that it appears as a metaphor for those relationships between two people that, unlike the state of romantic love, lead to a broader form of unity. In this sense, Freud connects it with these other ties that are based on the aim-inhibited sexual impulses: the tender relationship between parent and child, and conjugal love in which the sexual relationship has gradually fallen into second place. These two bonds form the basis for the broader unity that is constituted by the family, just as friendship is the foundation for the creation of social ties.

However, these different kinds of bond should not be confused, because the homosexual libido can develop into friendship whereas the conjugal bond is in essence heterosexual and the parent-child relationship involves an elaboration of the parent's narcissistic libido. These ties can even conflict: "a pair of lovers are sufficient to themselves, and do not even need the child they have in common to make them happy" (1930a [1929], p. 108).

At the theoretical level, Freud refined the concept of sublimation by distinguishing it from the inhibition of the aim of sexual satisfaction and, in this respect, friendship constitutes a good example. Using the examples of Plato and St. Paul (1921c), Freud emphasized that the libido corresponds to love understood in a wide sense, including, along with the state of romantic love, self-love, filial and parental love, friendship, and even the attachment to physical objects and abstract ideas. The sexual basis of these ties is attested to by the fact that they retain some of the primary sexual aims: "Even an affectionate devotee, even a friend or an admirer, desires the physical proximity and the sight of the person who is now loved only in the 'Pauline' sense" (pp. 138-139).

However, these aim-inhibited drives are not only capable of being combined with non-inhibited drives but can also be transformed back in the opposite direction to revert to the directly sexual form from which they have originated. Friendship, admiration, and even the religious bond therefore remain close to the sexual bond itself.

There is a particular kind of friendship that merits further consideration—the form that is shared by male homosexuals and leads to the formation of social ties. In relation to Daniel Paul Schreber, Freud wrote that homosexual tendencies "help to constitute the social instincts, thus contributing an erotic factor to friendship and comradeship, to esprit de corps and to the love of mankind in general. How large a contribution is in fact derived from erotic sources (with the sexual aim inhibited) could scarcely be guessed from the normal social relations of mankind" (1911c [1910], p. 61). He bases this on the hypothesis that the shared homosexual impulse is generally aim-inhibited and constitutes a source of unused libido that is therefore available for these various ties. Moreover, the degree of homosexual drive in an individual determines their particular capacity for forming such ties, provided that they continue to inhibit it from direct satisfaction.

This highly simplistic economic perspective, which ignores the entire tradition of homosexual friendship in antiquity and mentions only the form that is not aim-inhibited, is somewhat baffling. This is a long way removed from the depth of Freud's analysis of the resexualization of sublimated homosexual ties that leads via narcissism to paranoia (1911c [1910]). However, Freud continues to subscribe to this specific affinity between the homosexual bond and the constitution of the group through friendship and esprit de corps: "It seems certain that homosexual love is far more compatible with group ties, even when it takes the shape of uninhibited sexual tendencies" (1921c, p. 141).

While the "social sense," a "sublimated" (or, rather, inhibited) form of the male homosexual libido, may take the form of love of humanity, it can also be extended to a relatively large group. Solidarity is therefore the form of expression given to the recognition of what is identical to the self.

WHAT IS LOVE??2

Hi friends..

From a psychoanalytic point of view, love is the investment in, and ability to be loved by, another without experiencing this love as a subjective threat, such as that represented by the Thing (das Ding) which Freud described in the Project of 1895. For psychoanalysis the genesis of the love investment must be taken into consideration and the very different modalities through which it manifests itself must be identified.

It is important to differentiate love from infatuation or being in love (Verliebtheit), which is associated with a pathological feeling (Leidenschaft): "That the state of being in love (Verliebtheit) manifests itself abnormally can be explained by the fact that other amorous states outside the analytic cure resemble abnormal rather than normal psychic phenomena" (1915a). Being in love is essentially marked by an overestimation of the love object and a devaluation of the self that resembles the condition of melancholia (1921c).

The genesis of love begins with the oral relation of the infant's mouth and the mother's breast: "The picture of the child at the mother's breast has become the model of all sexual relations" (1905d). Also, in choosing an object later in life, the child will attempt "to reestablish this lost happiness" (1905d). But this happiness, even if it is marked by this choice of a primary infantile object, must later reunite and conjoin two libidinal currents, the tender current arising from infantile cathexis and the sensual current that appears during puberty, "The man will leave his mother and father—as the Bible indicates—and will follow his wife—tenderness and sensuality are therefore reunited" (1912d). This can only occur through the loss of the infantile object choice: "The individual human must devote himself to the difficult task of separating from his parents," as Freud indicated in the twenty-first of the Introductory Lectures on Psychoanalysis (1916-1917a [1915-16]). Yet, in "On the Universal Tendency to Debasement in the Sphere of Love" (1912d), Freud recalls the difficulty of loving and the numerous splits that remain: "When they love, they do not desire, and when they desire, they cannot love."

In "Instincts and their Vicissitudes" (1915c), he examines the different splits and oppositions in which love plays a role; these are: loving/hating, loving/being loved, and loving and hating together in opposition to the state of indifference. The pair loving/hating is related to the pleasure/unpleasure polarity; the ego interjects pleasure and expels unpleasure, which is transformed into the opposition ego-pleasure/exterior world-unpleasure. Thus, hatred and the rejection of the exterior world emanate from the narcissistic ego. The pair loving/being loved originates in the reversal of an impulse into its opposite, of activity into passivity, and corresponds to the narcissism of self-love. The pair love/indifference is associated with the polarity ego/exterior world. We love the "object that dispenses pleasure" and we repeat "the original flight before the exterior world" (1926d) in the face of an object that does not dispense pleasure. In this way the intellectual economy of love is profoundly affected by these different forms of ambivalence.

WHAT IS LOVE??

Hi all..........
In Greek thought, eros connotes desire, longing, disequilibrium, and is generally sexual in nature. However, in Plato (especially the Symposium and Phaedrus), although eros may start with a particular person as its object, it soon becomes transferred from the particular person to their beauty (a characteristic that in principle another person could possess to the same or a greater degree), and finally it gravitates towards immaterial objects such as the form of beauty itself. The desire for immaterial beauty is a kind of recollection of the vision of forms (such as those of justice, wisdom, and knowledge) that the soul was able to perceive on the ‘plains of truth’ in its previous life. Bodily beauty induces remembrance of this state, anamnesis, and enables the soul to begin to climb the ladder back to spiritual truth. The philosopher, the poet, the lover, and the follower of the muses (or creative artist) are all inspired by the divine power of eros, which dictates the passionate pursuit of the truly real, pure intellectual light, through beauty, wisdom, and the arts of the muses. It is not often recorded how persons who believe themselves to be beloved are supposed to react to these fleshless rivals, although Dante's Beatrice is the principal example of a beloved person both initiating and then conducting a spiritual ascent of this kind. Unfortunately, however, before conducting Dante up to the highest circles of Paradise, she has to be dead. The idea of beauty as the visible trigger of a spiritual ascent was transmitted to the medieval world through Neoplatonism, and especially the City of God of Augustine.

Philia in Greek thought is more akin to friendship, and includes fondness and desire for the good of another. In Aristotle, quite stringent conditions are required for reciprocal and recognized philia: familiarity, virtue, and equality. Agapē is the Christian addition to the forms of affection here recognized, and suggests a less focused, universal benevolence that pays little or no regard to reciprocity.