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The author critiques two widely-used works in Women's Studies for their hetero-relational content and the ways in which they minimize the necessity for affinities between women. Dinnerstein and Chodorow give us in theory what movies such as Kramer vs. Kramer depict in the film. It is not co-parenting and the inclusion of the male in an equal parenting role that will remedy present "sexual arrangements," without first giving attention to women's relations with each other.

Part of a book-length study of Milton, this chapter will examine the influence of Ciceronian and Stoic theories of amicitia on Milton's political writings, especially The Tenure of Kings and Magistrates (1649), Eikonoklastes (1649), and A defense of the people of England (1651). Classical writers frequently juxtaposed examples of perfect friendship with tyranny, and this opposition increasingly appears in English drama leading up to the Civil War. The chapter will situate Milton's political works within this context, examining how the "mutual bond of amity and brother-hood between man and man" that he describes in The Tenure legitimates civil disobedience and tyrannicide. It will argue that this model of friendship serves as a complicated form of self possession and established the basis for resisting monarchical claims of absolute power over political subjects. At the same time, however, the chapter will reveal how the male political subject's mastery over his own household, and thus the subordination and enclosure of his wife, provides the cornerstone of his political agency.

This study explored how perceptions of resource control levels are related to perceptions of friendship functioning in late adolescent friendship dyads (92 female dyads, 43 male dyads; mean age = 19.59 years). Resource control, relationship influence, and positive and negative friendship features were determined using self- and friend-reports. Contrary to expectations, a latent actor-partner interdependence model (Olsen & Kenny, 2006) revealed uniformly positive effects of perceived resource control on friendship functioning. Perceived resource control was positively associated with positive friendship features and unrelated to negative friendship features for both friends. Results highlight the importance of studying friendship within the context of power and considering relationships and power as complementary rather than opposing elements of the social system.

The project described in this article examined several qualitative features of the friendship circles of lonely college students. It was expected that because communication is the cornerstone of young adult friendship, individuals whose social companions lacked important communicative attributes would experience poor peer relationships and, therefore, greater loneliness than individuals whose social companions possessed relevant communicative attributes. The liked peers of 208 participants (102 male, 106 female) were identified. Aggregate measures of social acceptance, loneliness, communication attitudes, communication values, and communication skills were obtained from liked peers, as were indices reflecting the extent to which individual participants were accepted by peers and felt lonely. Results indicated that some communicative attributes of the friendship circle predicted participants' levels of social acceptance and loneliness. A few significant gender differences in these relationships were also observed.

AbstractThe purpose of this study was to examine the constraining and facilitating effects of social structural position (age, sex, race, class, financial sufficiency, and number of friends) on opportunities for friendship. We hypothesized that the greater the number of people who share a given social structural location and the more access they have to situations where it is possible to meet new people, the less likely they are to have problematic friendships. The sample comprised 53 male and female community residents aged 55 to 84 years who enjoyed fairly good health. Logistic and multiple regression procedures revealed outcomes opposite to our predictions: those who were supposedly more social structurally advantaged actually reported greater numbers of problematic friendships. Potential interpretations include the possibility that these people are more critical than others of their friend relationships or more willing to acknowledge problems, that the norms regarding commitment to friends are weaker among these individuals, or that they learn to acquire friends but not to avoid and solve problems in their relationships. Apparently, people with more friends are not more likely than others to terminate problematic friendships or to redefine them as mere associations.

Friendship arguably offers itself as the freest of all human associations. A weakness of cultural prescription opens a terrain in which intimacy can be lived in a trust relationship that personifies equality, justice and respect. Friendship's 'relational freedom' enables the mutual development of selves; it is generative. Therein lies 'the beauty of friendship', as Agnes Heller has reminded us. But the freedom of intimacy is limited. Embedded in a society that attributes different repertoires of intimacy to women and men and privileges male homosociality, friendship's freedom is curtailed. Especially cross-sex friendships continue to show evidence of persisting tensions. 'Erotic friendships' that seek to realize sexual intimacy but eschew the commitments of coupledom continue to face normative-practical challenges. In this paper, I view central aspects of heterosexual intimacy through the small world of intimate friendship, a prism that refracts gendered tensions in the world at large.

ABSTRACT. This article argues that understanding national identity requires a reappraisal of friendship as a political sentiment. Although studies of nationalism underscored the transformation of face‐to‐face interactions into ties between 'distant others,' they failed to acknowledge how sentiments of friendship may be involved. First, following theorising in political philosophy, the Aristotelian paradigm of civic friendship is conceptually applicable to modern civil society based on characteristics such as volition, commitment and sentiment. Second, feminist scholarship has delineated how an implicit discourse of male fraternity underlies the historical realisations of the modern social contract and mediates the notions of both patriotism and nationalism. Finally, networks of male associations and transformations in collective affection from small settings to large‐scale societies contributed to the magnification of a politics of friendship. Consequently, rather than viewing fraternal friendship as a relic of traditional societies, it should be studied as a unique aspect of modern nationalism.

Women in Victorian England wore jewelry made from each other's hair and wrote poems celebrating decades of friendship. They pored over magazines that described the dangerous pleasures of corporal punishment. A few had sexual relationships with each other, exchanged rings and vows, willed each other property, and lived together in long-term partnerships described as marriages. But, as Sharon Marcus shows, these women were not seen as gender outlaws. Their desires were fanned by consumer culture and their friendships and unions were accepted and even encouraged by family, society, and church. Far from being sexless angels defined only by male desires, Victorian women openly enjoyed looking at and even dominating other women. Their friendships helped realize the ideal of companionate love between men and women celebrated by novels, and their unions influenced politicians and social thinkers to reform marriage law.--From publisher description

In 1780 the English translator and essayist Eliza Ball Hayley (b.1750-1797) published Essays on Friendship and Old-Age, by the Marchioness de Lambert. The text was a translation of two of the many philosophical treatises written by the French philosopher Anne-Thérèse de Lambert (1647-1733). Addressing the chronological, linguistic, and geographical distance between the authors and their philosophical thought, this article examines the motivations behind Hayley's translation, regarding them as an act of resistance to the predominant contemporary male intellectual discourse, dismissive of de Lambert's influence. Furthermore, it suggests that through the act of translating, Hayley is in fact recovering de Lambert and her (gendered) contribution to the history of ideas, while in parallel she is asserting her own place within this intellectual continuum by benefiting from de Lambert's legacy, and thus contributing to, and sustaining, a female genealogy of thought.

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From historian and acclaimed feminist author of How the French Invented Love and A History of the Wife comes this rich, multifaceted history of the evolution of female friendship. In today's culture, the bonds of female friendship are taken as a given. But only a few centuries ago, the idea of female friendship was completely unacknowledged, even pooh-poohed. Only men, the reasoning went, had the emotional and intellectual depth to develop and sustain these meaningful relationships. Surveying history, literature, philosophy, religion, and pop culture, acclaimed author and historian Marilyn Yalom and co-author Theresa Donovan Brown demonstrate how women were able to co-opt the public face of friendship throughout the years. Chronicling shifting attitudes toward friendship-both female and male-from the Bible and the Romans to the Enlightenment to the women's rights movements of the '60s up to Sex and the City and Bridesmaids, they reveal how the concept of female friendship has been inextricably linked to the larger social and cultural movements that have defined human history. Armed with Yalom and Brown as our guides, we delve into the fascinating historical episodes and trends that illuminate the story of friendship between women: the literary salon as the original book club, the emergence of female professions and the working girl, the phenomenon of gossip, the advent of women's sports, and more. Lively, informative, and richly detailed, The Social Sex is a revelatory cultural history.