The Complete Aristotle (eng.)

benefit bestows goodwill in
return for what has been done to him, but in doing so is only doing
what is just; while he who wishes some one to prosper because he
hopes for enrichment through him seems to have goodwill not to him
but rather to himself, just as a man is not a friend to another if
he cherishes him for the sake of some use to be made of him. In
general, goodwill arises on account of some excellence and worth,
when one man seems to another beautiful or brave or something of
the sort, as we pointed out in the case of competitors in a
contest.
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6
    Unanimity also seems to be a friendly relation. For this reason
it is not identity of opinion; for that might occur even with
people who do not know each other; nor do we say that people who
have the same views on any and every subject are unanimous, e.g.
those who agree about the heavenly bodies (for unanimity about
these is not a friendly relation), but we do say that a city is
unanimous when men have the same opinion about what is to their
interest, and choose the same actions, and do what they have
resolved in common. It is about things to be done, therefore, that
people are said to be unanimous, and, among these, about matters of
consequence and in which it is possible for both or all parties to
get what they want; e.g. a city is unanimous when all its citizens
think that the offices in it should be elective, or that they
should form an alliance with Sparta, or that Pittacus should be
their ruler-at a time when he himself was also willing to rule. But
when each of two people wishes himself to have the thing in
question, like the captains in the Phoenissae, they are in a state
of faction; for it is not unanimity when each of two parties thinks
of the same thing, whatever that may be, but only when they think
of the same thing in the same hands, e.g. when both the common
people and those of the better class wish the best men to rule; for
thus and thus alone do all get what they aim at. Unanimity seems,
then, to be political friendship, as indeed it is commonly said to
be; for it is concerned with things that are to our interest and
have an influence on our life.
    Now such unanimity is found among good men; for they are
unanimous both in themselves and with one another, being, so to
say, of one mind (for the wishes of such men are constant and not
at the mercy of opposing currents like a strait of the sea), and
they wish for what is just and what is advantageous, and these are
the objects of their common endeavour as well. But bad men cannot
be unanimous except to a small extent, any more than they can be
friends, since they aim at getting more than their share of
advantages, while in labour and public service they fall short of
their share; and each man wishing for advantage to himself
criticizes his neighbour and stands in his way; for if people do
not watch it carefully the common weal is soon destroyed. The
result is that they are in a state of faction, putting compulsion
on each other but unwilling themselves to do what is just.
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7
    Benefactors are thought to love those they have benefited, more
than those who have been well treated love those that have treated
them well, and this is discussed as though it were paradoxical.
Most people think it is because the latter are in the position of
debtors and the former of creditors; and therefore as, in the case
of loans, debtors wish their creditors did not exist, while
creditors actually take care of the safety of their debtors, so it
is thought that benefactors wish the objects of their action to
exist since they will then get their gratitude, while the
beneficiaries take no interest in making this return. Epicharmus
would perhaps declare that they say this because they ‘look at
things on their bad side’, but it is quite like human nature; for
most people are forgetful, and are more anxious to be well treated
than to treat others well. But the cause would seem to be more
deeply rooted in the nature of things; the case of those who have
lent money is not even analogous. For they have no friendly feeling
to their debtors, but only a wish that they may kept safe with a
view to what is to be got from them; while those who have done a
service to others feel friendship and love for those they have
served even if these are not of any use to them and never will be.
This is what happens with craftsmen too; every man loves his own
handiwork better than