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"On Having Bad Persons as Friends," by Jessica Isserow
Jessica Isserow explores people's difficulties when connecting with ethically dubious
people in her journal article "On Having Bad Persons as Friends" (2017). Isserow's core claim is
that friendship exists in a broad gray region, sometimes covered in ethical uncertainty. She
underlines that friendship is mainly defined by the initiator rather than the recipient, offering a
hand for fellowship. These instances are so common that it becomes almost instinctual to
overlook any little flaws that may arise. This paper will explore the cultural implications of
normalizing ethical concessions in friendships, reflecting concerns about potential societal shifts
toward ethical apathy and relativism.
Isserow offers three separate perspectives on these interactions: the "Desert View," the
"Abetting View," and the "Risk View" (Isserow, 2017). The "Desert View" contends that
supporting the wrong person makes them unworthy of assistance. The "Abetting View" claims
that by enabling someone's behavior, they may escape personal transformation and
accountability. In contrast, the "Risk View" contends that interacting with people regarded as
ethically compromised may harm oneself and those around them. Isserow provides her "Moral
Priorities" viewpoint, which contends that people favor good attributes over bad ones based on
subjective assessments.
When Isserow's ideas are compared to those of other ethical theorists, it gives a thorough
grasp of the complexity of friendship. Contrasting her views with Aristotle's definition of
virtuous friendships might provide new perspectives (Kaliarnta, 2016). While Isserow stresses
subjective judgment and personal priorities in friendships, Aristotle emphasizes common
qualities as the foundation of good friendships.
After examining Jessica Isserow's opinions on friendships with morally dubious persons,
the following study examines a potential flaw in her argument regarding the acceptability of
considerations within such relationships.
Isserow's study may benefit from a more in-depth examination of why particular points of
view fall short. While she agrees with the "Abetting View" in holding individuals accountable for
their associations and with the "Desert View" in acknowledging the stark contrast of such actions
against one's character, she proposes minimized repercussions, particularly if the person
continues moral conduct towards others. Furthermore, she draws connections between the
"Moral Priorities" View and the "Risk" View, viewing friendship concessions as intrinsic trade-
offs. However, she does not explain why these sacrifices could be acceptable within the
friendship dynamics.
Beyond Isserow's points, exploring the more significant cultural ramifications of
normalizing ethical sacrifices for the sake of friendship is critical. The phrase "birds of a feather
flock together" underscores this worry, implying that people willfully abandoning moral
standards may influence a broader cultural movement toward ethical apathy and relativism.
Consider the friendships of historical luminaries or modern persons who questioned
established standards. For example, although in a broader sense, the Greco-Persian War saw
rivaling Greek cities unite to drive Persians out. However, much later they would fight each other
in the Peloponnesian War. This historical connection demonstrates Isserow's concept of morally
ambiguous friendships. Similarly, studying relationships in which people retain friendships while
having opposed moral views, such as in political alliances or advocacy organizations, might shed
light on the practical consequences of Isserow's theories.
While most people are naturally friendly, it is the seemingly minor everyday
consequences that, if neglected, can snowball into more significant issues later on. Consider the
term 'backbenchers,' frequently wrongly associated with being most disruptive or defiant in
school. This misunderstanding is bothersome, and I wish it could be resolved more quickly. This
problem, however, may be solved by introspective investigation and the assimilation of Moral
Objectivist ideals into one's thinking.
When creating connections with people perceived as 'bad,' it is vital to retain personal
standards while seeking to understand and accept them. The possible advantages of such a
connection must be weighed against these requirements. Consider a person with an addiction—
they are typically labeled as 'evil.' However, deciding to befriend and aid them may demonstrate
immense loyalty. Accepting these people, generally seen as 'evil,' may result in surprising social
benefits. By providing company, we tap into their affection and find latent potential for
constructive influence that might go unnoticed. When creating connections with people
perceived as 'bad,' it is vital to retain personal standards while seeking to understand and accept
them. The potential benefits of such a connection must be weighed against these requirements.
The examination of Isserow's thesis emphasizes interpersonal intricacies while failing to
address the more considerable societal consequences. As a result, it is critical to investigate how
normalizing the lowering of ethical expectations within intimate relationships affects communal
moral norms. This study underlines the need to closely assess the societal ramifications of
individual sacrifices in ethical norms for the sake of friendship.
The consequences of accepted concessions in friendship ethics go beyond personal
dynamics. Cultural revolutions are examples of social standards shifting due to communal
consent to compromised ethics within friendships. For example, examining alterations in public
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opinion and behavioral standards inside online groups or social movements might show how
individual compromises impact more expansive societal views. Understanding how cultural
perspectives change due to collective acceptance or rejection of compromised ethical practices in
friendships highlights the significant social repercussions of these personal choices.
References:
Isserow, J. (2017). On having bad people as friends. Philosophical Studies, 175(12), 3099–3116.
https://doi.org/10.1007/s11098-017-0996-0
Kaliarnta, S. (2016). Using Aristotle's theory of friendship to classify online friendships: a
critical counterview. Ethics and Information Technology, 18(2), 65–79.
https://doi.org/10.1007/s10676-016-9384-2