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1 11 kàV¡$çbf 2020 —& iy¾$hpf—&

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Owned By : Jainam Publicity, Mumbai. Publisher : Anil Gandhi: 6, Girikunj, S. V. Road, Borivali (West), Mumbai - 400 092, RNI NO : MAH BIL/ 2007/ 19869

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fpS>L$p¡V$’u dy„bC“u ãgpCV$“p¡ riX$éyg ÓZ-ÓZ hMs bv$gphsp eprÓL$p¡dp„ fp¡j Å¡hp dþep¡ lsp¡. ANpD 1 Sy>gpC’u Ap ãgpCV$ iê ’hp“u lsu. Ðepfbpv$ Ap¡NõV$dp„, ‘R>u 10 kàV$¡çbf’u A“¡ lh¡ afu riX$é|g bv$gu v$¡sp 14du’u

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õ‘pCk S>¡V$“u fpS>L$p¡V$’u dy„bC“u ãgpCV$“p lSy> W$¡L$pZp “’u. Ðep„ qv$ëlu“u ãgpCV$“u Ål¡fps ‘Z L$fu Q|¼ey„ R>¡. k„chs: 18du’u fpS>L$p¡V$’u qv$ëlu“u ãgpCV$ khpf¡ 9.30 L$gpL¡$ DX$p“ cfi¡.

eprÓL$p¡“p Acph¡ fpS>L$p¡V$-dy„bC“u ãgpCV$ fv$, 14du’u DX$p“ cfi¡

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4,300 L$d®QpfuAp¡“¡ tkNp‘p¡f A¡fgpBÞk “p¡L$fudp„’u Ry>V$p L$ep®

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A ! nal common

thread in philosophical

accounts of friendship

is shared activity. " e

background intuition

is this: never to share

activity with someone

and in this way to in-

teract with him is not

to have the kind of re-

lationship with him

that could be called

friendship, even if you

each care for the other

for his sake. Rather,

friends engage in joint

pursuits, in part mo-

tivated by the friend-

ship itself. " ese joint

pursuits can include

not only such things

as making something

together, playing to-

gether, and talking

together, but also pur-

suits that essentially

involve shared experi-

ences, such as going

to the opera together.

Yet for these pursuits

to be properly shared

in the relevant sense

of “share,” they can-

not involve activities

motivated simply by

self interest: by, for

example, the thought

that I’ll help you build

your fence today if you

later help me paint

my house. Rather, the

activity must be pur-

sued in part for the

purpose of doing it to-

gether with my friend,

and this is the point of

saying that the shared

activity must be moti-

vated, at least in part,

by the friendship itself.

" is raises the fol-

lowing questions: in

what sense can such

activity be said to be

“shared,” and what is

it about friendship

that makes shared ac-

tivity so central to it?

" e common answer

to this second question

(which helps pin down

an answer to the ! rst)

is that shared activity

is important because

friends normally have

shared interests as a

part of the intimacy

that is characteristic of

friendship as such, and

the “shared” pursuit of

such shared interests

is therefore an impor-

tant part of friendship.

Consequently, the ac-

count of shared activity

within a particular the-

ory ought to depend

at least in part on that

theory’s understanding

of the kind of intimacy

relevant to friendship.

And this generally

seems to be the case:

for example, " omas

(1987, 1989, 1993,

2013), who argues for a

weak conception of in-

timacy in terms of mu-

tual self-disclosure, has

little place for shared

activity in his account

of friendship, whereas

Sherman (1987), who

argues for a strong

conception of intima-

cy in terms of shared

values, deliberation,

and thought, provides

within friendship a

central place not just to

isolated shared activi-

ties but, more signi! -

cantly, to a shared life.

Nonetheless, with-

in the literature on

friendship the notion

of shared or joint activ-

ity is taken for granted:

not much thought has

been given to articu-

lating clearly the sense

in which friends share

their activity. " is is

surprising and un-

fortunate, especially

insofar as the under-

standing of the sense

in which such activities

are “shared” is closely

related to the under-

standing of intimacy

that is so central to any

account of friendship;

indeed, a clear account

of the sort of shared ac-

tivity characteristic of

friendship may in turn

shed light on the sort

of intimacy it involves.

" is means in part that

a particular theory of

friendship might be

criticized in terms of

the way in which its ac-

count of the intimacy

of friendship yields a (Continue on page 11)

friendship is shared activity

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poor account of the

sense in which activity

is shared.

For example, one

might think that we

must distinguish be-

tween activity we en-

gage in together in part

out of my concern for

someone I love, and

activity we share inso-

far as we engage in it

at least partly for the

sake of sharing it; only

the latter, it might be

argued, is the sort of

shared activity consti-

tutive of the relation-

ship of friendship as

opposed to that con-

stitutive merely of my

concern for him (see

Nozick 1989).

Consequently, ac-

cording to this line

of thought, any ac-

count of the intima-

cy of friendship that

fails to understand

the sharing of inter-

ests in such a way as

to make sense of this

distinction ought to be

rejected.

Helm (2008) de-

velops an account of

shared activity and

shared valuing at least

partly with an eye to

understanding friend-

ship. He argues that the

sense in which friends

share activity is not the

sort of shared intention

and plural subjecthood

discussed in literature

on shared intention

within social philoso-

phy (on which, see Tu-

omela 1995, 2007; Gil-

bert 1996, 2000, 2006;

Searle 1990; and Brat-

man 1999), for such

sharing of intentions

does not involve the

requisite intimacy of

friendship. Rather, the

intimacy of friendship

should be understood

partly in terms of the

friends forming a “plu-

ral agent”: a group of

people who have joint

cares—a joint evalu-

ative perspective—

which he analyzes pri-

marily in terms of a

pattern of interperson-

ally connected emo-

tions, desires, judg-

ments, and (shared)

actions. Friendships

emerge, Helm claims,

when the friends form

a plural agent that

cares positively about

their relationship, and

the variety of kinds of

friendships there can

be, including friend-

ships of pleasure, util-

ity, and virtue, are to be

understood in terms of

the particular way in

which they jointly un-

derstand their relation-

ship to be something

they care about—as

tennis buddies or as life

partners, for example.

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