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aching the concept of fellowship, our first problem is, as graham flour Allan (1996: 85) has commented, that there is a lack of firmly agreed and socially acknowledged criteria for what makes a person a friend. In atomic number 53 setting we may describe someone as a friend, in another the label may seem little appropriate. We may have a very thin taking into custody of what knowledge entails. For example, Bellah et. al. (1996: 115), drawing upon Aristotle, suggest that the traditional idea of friendship has three components: Friends must enjoy each others company, they must be useful to one another, and they must share a ordinary commitment to the good. In contemporary western societies, it is suggested, we tend to define friendship in terms of the first component, and find the notion of utility a difficult to place within friendship.

What we least(prenominal) visualise is the third component, shared commitment to the good, which seems to us kinda extraneous to the idea of friendship. In a culture prevail by expressive and utilitarian individualism, it is easy for us to understand the components of pleasure and usefulness, but we have difficulty seeing the bear witness of considering friendship in terms of common moral commitments. (op. cit.



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many contemporary writers in the west tend to present friendship as private, voluntary, and happening between autonomous individuals. According to this aspect friendship becomes a special relationship between two passable individuals involved in a uniquely constituted dyad (Bell and Coleman 1999: 8). This contrasts in key respects with the classical view, and, as we will see, derives from a particular view of selfhood. Furthermore, as Graham Allan (1989) has argued, relationships that are ofttimes presented as voluntary, informal and personal, still operate within the constraints of class, gender, age, ethnicity and geography - and this places a considerable question against the idea that friendship is a matter of choice.
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