Love & Friendship
Lecture 14: Love as the First Cause of All Human Action

Transcript
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If ever she'd leave Troilus, huh? Well, she does eventually. But there's a famous thing of what? By Chaucer, you know, on Troilus and Cressida. It's an old story, huh? Time, force, and death do to this body of what extremity you can. But the strong base and clothing of my love is as the very center of the earth. Drawing all things to it, right? So, just as all things are drawn towards the center of the earth, right? So everything she does is influenced by her love of Troilus, right? I will go in and weep, she says, okay? So you can see what happens if you read the story, huh? This is Shakespeare's black satire on humanity. I put it in comedies, but the satire is not the good-natured comedies. Oh, yeah. He has a white satire who loves labor's lost and then a black satire, right? He's a vicious, terrorist man. Now, Charles Dickens, huh? Probably the greatest of the English novelists, and David Copperfield is usually regarded as his masterpiece, huh? Oh, yeah. And somewhat autobiographical, too, I guess. So, he's in love, huh? But notice the energy it gives him. I began the next day with another dive into the Roman Bach and then started to highgate. I was not dispirited now. He's been inspired, right? He's going to be a success in life so he can marry soon. What I had to do was to turn the painful discipline of my younger days to account by going to work with a resolute and steady heart. What I had to do was to take my woodsman axe in my hand and clear my own way through the force of difficulty by cutting down the trees until I came to Dora. And it went on at a mighty rate as if it could be done by walking. It seemed as if a complete change had come in my whole life. But that did not discourage me. With the new life came new purpose, new intention. Great was the labor. Price was the reward. Dora was the reward. And Dora must be won. I got into such a transport that I felt quite sorry my coat was not a little shabby already. I wanted to be cutting at those trees in the force of difficulty. Under circumstances it should prove my strength. I had a good mind to ask an old man in wiry spectacles who was breaking stones upon the road to lend me his hammer for a little while and let me begin to beat a path to Dora out of granite. I stimulated myself into such heat and got so out of breath that I felt as if I had been earning I don't know how much. So he's worrying to go and do things, right? But all because of this love of what? Dora, right? That scene when he proposed it to Dora too is really very funny. You have to see it sometimes. Delightful. Is there a name there by other words that's a reward? Dora? Dora. Could be. It's not so fortunate in a marriage. Anyway, you can read this novel. Now, Augustine says something like this more succinctly. Where there is love he says, right? Either no labor is felt from what you do, right? Because of the love. Or the labor itself is loved. And all that's it? Mm-hmm. Thomas Aquinas. Whether love is the cause of all the lover does, huh? It seems that the lover does not do all things from love. For love is a certain passion. That's a love that's an emotion, right? Now, if you ever teach a love and friendship to a bunch of college kids and you ask them on the first day of class what is love and they'll call it an emotion, right? So they think of just the love that is a, what, passion or emotion at first, huh? For love is a certain passion as has been said above. But man does not do all things from passion or emotion but some he does from choice, huh? And some from ignorance. As is said in the fifth book of the Nicomache and Ethics of Aristotle. Therefore, a man does not do from love all things that he does. Huh? I don't know. I don't know. I don't know. I don't know. Moreover, desire is the beginning of motion and action in all animals. Desire or wanting is the other English word, right? As is clear in the third book on the soul. If therefore a man did from love all that he does, the other passions of the desiring part would be what? Superfluous, right? So I hit you because of anger, right? I run away because I'm afraid. So fear and anger are caused by doing things, right? And I drink the water because I want to, you know? I eat because I'm hungry. I drink because I'm thirsty. Run away because I'm afraid. Hit you because I'm angry. So love is not the cause of all that I do, right? Moreover, nothing is caused at once from contrary causes. But some things come to be from hate. Obviously he's never read Roman and Juliet, right? All things therefore are not from what? Love, right? So we do some things because we love love and some things because of hate, right? These guys are blowing up people there in Baghdad and they're doing a lot of hate, right? Or something like that, right? Not out of love, huh? But maybe these guys can't. The chapter can't look before an actor enough here, right? But against this is what the great D'Aneesha says in the fourth chapter about the divine names. That all things do whatever they do through love of the good. How can you say that? Thomas goes back to a very basic thing that he devotes a whole chapter to in his Summa Contra Gentiles and so on. I answer that it ought to be said that every agent acts with some end. This has been said above. The end, however, is the good desired and loved by each. Whence it is clear that every agent, whatever it be, does any action with some love. Now, let's stop in there. Come on. What's the first definition of good and the first definition of end? End is the name of one of the four kinds of causes. And how is that kind of cause defined? Does anybody know the definition of end? That for which something is? Yeah. That for the sake of which, right? That for the sake of which. And maybe that for the sake of which something is or something is done, right? Okay. So I study for the sake of knowing, right? The chair is for the sake of sitting, right? Okay. So this is the definition of that kind of cause. That for the sake of which. Now, the good. The first definition of the good is what all want. What all desire. The title was to write a dialogue about the good. You might have Socrates talking to a boy, right? And Socrates would say, what is good? What is the good? And the little boy would say, probably, well, candy's good. Pizza's good. Baseball's good. Vacation's good. Okay. And Socrates would say, well, these are all examples of good things. But why do you call them all good? What do they all have in common? You can't eat the bicycle, can you? The little boy would have a hard time to say what is common to candy, pizza, bicycle, and vacation. Maybe a dog or a hat, huh? Which is good, too. But all these things that he wants, he calls good, right? Okay. So that's the first notion that someone has. So that's the first notion that someone has. the good. The good is what you want, huh? Okay? Now, you could have a whole discourse about that definition of the good, right? And we could imitate Socrates in the Euthyphro, where he teaches us how to ask the basic question about that, right? Where Socrates might go and ask you, well now, is it good because you want it? Or do you want it because it is good? Okay, we have a whole discussion about that, right? Trying to understand a little better the good. Let's not get into that right now, today. People do that in these days. In Aristotle, at the very beginning, it's the first sentence almost, the first paragraph there, he gives this common notion of the good, right? Because we're all one. Now, I know it's the definition of the good and the definition of the end are not the same, but is there a connection between the good and the end? Because if something is good, people are going to act for the sake of getting it, right? And therefore be like an end, right? And vice versa, if people are doing something for the sake of something, that's kind of a sign that they think that thing is, what, good, right? It may sometimes be an apparent way, but, you know, they want something that is good, or at least something that seems to be good, right? Sometimes they're sick of the means as being good, too, huh? It's good to study, we might say, right? But it's good to study because to know is good, right? So, ultimately, at the end, it's good, huh? So these two are basically the same thing, huh? So, if everyone who does something is in, it's some in, right? And it may either be something apart from what he's doing, right? Like if I take aspirin, right? I don't take aspirin for its own sake. I take aspirin to get rid of my headache or something like this, right? So that end, I have in mind, may be something other than what I'm doing, right? But in other cases, what I'm doing might be the end itself, right? So I might be thinking or trying to understand God, and when I'm trying to understand God for some other reason, don't understand God, no. Or if I'm looking at something beautiful, right? A beautiful sunset, or listening to the music of Mozart or something. I'm not doing this to say there's something beyond that, but that itself is the end of the end, right? Okay? So what I'm doing, I'm really doing for its own sake, which basically I'm doing is my end itself, right? Or I'm doing it for the sake of something else, and then that's my end, right? So everything I do, I do for some end. But the end is the same thing, basically, as the good, huh? And love is the fundamental what? Emotion or the fundamental act of will, you see? I can see that because, take the ones that are closest to love, huh? Take wanted self, or take pleasure, right? I want something that I love or like when I don't have it, right? So I wouldn't want it unless I first liked or loved it, right? But, when I don't have what I like or love, then there arises desire or wanting, right? So what I do out of my desire to eat, presupposes I like to eat, okay? If joy is the reason for why I do something, but I enjoy something because I now have what I like or love, you see? So love gives rise to the desire or to the, what, joy or pleasure, but the desire in the absence of the thing liked or loved, and the joy of the pleasure in the presence of it, right? Now, the hate arises, right, with respect to something that is opposed to it, right? 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So the hate presupposes what? A love, right? So because I love my body, or I love the health of my body, right? Then I hate, what? Sickness, right? Or because I love virtue, then I, what? Hate vice, right? So in that sense, the hate arises from a love, right? Not a love of the same thing, right? But I love something, and what is contrary to what I love is what I hate, huh? Okay? If I love beauty, then I hate, what? Uglyness, yeah. If I love wealth, then I hate poverty, right? Okay? If I love virtue, then I hate vice, huh? If I love wisdom, I hate folly, right? And then from hate arises, what? The opposite of desire, that turning away from the object, right? Or if you can't avoid it, then there's, what? Sadness, right? You see? But the sadness and the turning away is from something that I hate. And I hate it because it's the post of what I love. So love is getting rise to all of those, right? And then hope or despair arises from what? Desire, right? Which arises from love, right? So if I like the girl, then I want her. But now if there's other guys who want her too, then she's not any good, but she's a difficult good, right? And if I think I can outwit those guys, then I have hope, right? But if I think they might beat me, then I despair, wouldn't you, right? So hope and despair arises from what? A desire, right? But when the thing I desire is difficult to get, right? Then, likewise, if I'm turning away from something bad, but it's difficult to avoid, then I have to have fear, right? If I think I can overcome it, then I have boldness, right? But if it's forced upon me, and I'm sad, but I think I can do something about it, right? Then I have, what? Anger, right? So you're stepping on my toes, and causing me pain, and I say, hey, and my toes, and you say, so what? So from this sadness arises from my anger, right? I think you can overcome it, and get you off my feet, huh? So all these other emotions or acts of the will by which I do something other than love can be traced back to some love, huh? But that's because love is the fundamental, what? Emotion or the fundamental act of the will with respect to the good. I mean, good is more fundamental than the bad. There's a bad as opposed to that. You know, the first objection was taking it from where the student usually is. They only think of love at first as a, what? Emotion, right? I remember as a child sitting in a nativity church there in Stanford Avenue there in St. Paul, Minnesota, hearing the priest talk about the love of God, right? And I was saying, I know what it is to love a girl, but I don't know exactly what it is to love God, right? I mean, like I was kind of puzzled, you know, by what it means to speak of the love of God because I'm stuck still with the love that is most known to us, the love which is an emotion, right? And, you know, I taught love and friendship, you know, in the continuing ed sometimes if you have adults, you know, and love is for them emotion, maybe sexual love too, you know? I mean, they're so narrow, right, in their thinking, right? So Thomas begins with the objection, as people usually are. They're kind of stuck in that first meaning of love, huh? You see that a lot in spirituality. They speak about that. Yeah. They present it. I remember specifically on a retreat, a pretty good phrase. They started to preach about loving the blessed mind. And he kept saying how we have to fall in love with blessed mind. And I was in college and so forth, and I was still in this confusion, this idea. And so I was trying, and I... You're like, I'm not there. I'm not there, and I don't have this emotion. A lot of us go, why? What's wrong with me? I haven't figured it out. So he says, to the first, therefore, it ought to be said that that objection proceeds as regards a love, which is a passion, or we could say in English an emotion, right? Okay? A feeling, we say he's called it, right? But feeling, you know, kind of implies the connection there with the senses, right? Okay. Existing in the sense desiring power, we are speaking now about love taken commonly, insofar as it comprehends under itself intellectual, rational, animal, which is the emotional one, and even the, what, natural love, right? So, you know, the nursery there, they speak of the plant as liking the sun, or liking a lot of water, right? I mean, there's that expression, right? That's what they call natural love, right? And then the animal love, of course, is the, what, emotions, the feelings, huh? And then the rational love, the intellectual love, is what you have in man and the angels, huh? Yeah? For thus speaks the great Dionysius about love in the fourth chapter about the divine name, so. I guess they thought the Dionysius was the, what, one that St. Paul converted in the Areopagus, so now we don't think he is that guy, but he had a lot of authority being the student of St. Paul, right? But he's a very wise man, apparently. So Thomas has a commenter in the divine names, and Albert the Great and the Celestial Hierarchy, but they both know both books. And the second objection is saying, hey, we do lots of things because of the other passions, right? To the second he says, it ought to be said that from love are caused desire and sadness and pleasure, and consequently all the other passions, and that we spoke about before, right? Whence every action which proceeds from any passion proceeds also from love as from a first cause, okay? Or brawling love, or loving hate, right? Even hate does, right? But the other causes, which are proximate causes, are not, what, superfluous, right? So it's not enough to want wisdom, you've got to have the hope of, what, getting wisdom, right? And most people, you know, in the life of the mind, they despair of, what, knowing the truth, right? And so they give up, right? And Judas, they're despaired, right? Okay, so both Judas and, what, Peter sinned, right? But Peter was not, what's it, despair of Judas, right? Judas went and hung himself, right? So Judas despairing, he was lost. But if he'd never been going, he says, huh? But Peter weeps, but has hope of, what, being redeemed, right? This fall, huh? So you have to look before and after, right? See, and that's what Romeo says, right? Go back to those words of Romeo, right? Here's much to do with hate, right? Sure, they're fighting because of hate, right? But more with love, right? See how Hawaii Shakespeare is? It's more with love, because love is the cause of the hate, see? So, you know, if you're standing near the edge of the cliff there, and I take a pole, and I, off you go, do we punish me or the pole? See, because I didn't touch you. The pole touched you, and the pole pushed you off the cliff, see? So the pole has nothing to do with your death, right? But really, I had more to do with your death than the pole did, right? A pole caused death, but more caused by Burkwist than the pole. Do you see that? That's what Thomas said, right? So it goes back to some kind of what? Of love, huh? Now, that's very interesting when you come to talk about the three theological virtues, huh? Because, as you know, Abraham begot Isaac, and Isaac begot Jacob, huh? Faith begot hope, and hope begot, what? Love, huh? And in the Vatican II there, in the beginning of De Verbum, right? At... At the end of the Magnificent Cranium, they quote Augustine, right? So if the whole world, by believing, might come to hope, then by hoping, come to what? Love, right? So is that contradict us? How can hope give rise to love? Because here he's saying love is the basic thing, not hope. What's the answer to that? How can hope come before love? Hoping is sort of a knowing, and then, you know, you can't love what you don't know. Well, I mean, that's why faith comes first, right? You have to know. But if hope comes before love, there must be some other love that comes before what? Hope, right? But the love that I have of God that's before hope, which is before the love of charity, right? It's more a love of wanting, right? Yeah. And so I have to want God, right? I have to want to see God, and I have, in a sense, a love of wanting of that, right? And that comes before my, what, hope of arriving eventually at that stage, right? But the love of charity is a love of friendship, right? It's a love of wishing well, right? And that love is a more perfect kind of love that comes later on, right? But there must be some kind of love before hope, right? You see? And so you're kind of forced to make those, what? Distinctions. Distinctions, yeah. You see, in order to, because of the truth of what's being taught here in this article, okay? And then you ask yourself, what is the difference between the love that is before hope and the love that is some caritas, agapeya, that's after it that hope gives rise to, you see? Because it's very beautiful there in a little treatise on love there of St. Bernard of Clairvola, where he speaks of kind of four stages of love, right? And first, I love myself for my own sake, right? And I don't love God at all, really. And then I run into difficulties in my life, difficulties in getting what I want, difficulties in avoiding what I want to avoid. And then I turn to God, right? Okay? And then I begin to love God in order to satisfy my desires, you know? Okay? And then, but in turning to Him in prayer, which involves some kind of hope in God, right? I get to know Him better, right? And then I begin to see that He's lovable, not just because for what He does for me, but apart from what He does for me, right? And then I begin to love God for His own sake. And now this is the love of what? Wishing well, really. Love of friendship, right? And then he says that the last stage is where you don't love yourself except for the sake of God. He says it's hardly realized in this life, huh? So difficult, huh? It's kind of beautiful the way He does there, huh? So, in a sense, I'm loving my own happiness, right? And hating my own misery. And that's kind of giving me to, what? Turning towards God now, right? Because I'm not self-sufficient for my own happiness and to avoid misery, huh? But then I'm kind of got more the love of wanting of God, right? And it happens a lot in human affairs, which is more known to us, right? Where I might first turn to somebody because I need them, right? I need a plumber, I need an electrician, I need a teacher, I need, you know, a cook or something like that, right? You're useful to me in some way, right? Okay? So you don't really have a love of wanting for you, right? But then, you know, after I have contacted you for some time, then I can maybe let you for your own sake, right? And this is kind of the start of maybe your friendship, huh? My father used to go to the baseball games with this guy who sold him paint. I think what first brought them together was the guy who wanted to sell paint. My father needed paint for his wagons. And this is kind of the guy who wanted to do it. ...and so on, right? And they were mutually useful, right? Then they got to know each other, and so, apart from that, they said, you know, let's go out the gate. So, that can happen, right? Okay. Now, to the third, it should be said that hate has also caused some love, as will be said below. He has a twist on hate, he has one on fear, and each of the passions in particular, right? The one on love, it's basically what Shakespeare said, right? Shakespeare is very wise. God, our enlightenment, guardian angels, strengthen the lights of our minds, order to illumine our images and arouse us to consider more correctly. St. Thomas Aquinas and Jelly Doctor, and help us to understand all that you've written. In the name of the Father, the Son, the Holy Spirit, amen. So, in our church, there were a feast of St. Pio. I used to say Padre Pio, you know, it sounds kind of funny, St. Pio, you know. So, let's look at the premium that Aristotle gives here to his treatise on friendship, which I've translated here the basic parts of it, but even more than what I've given you here. The Nicomachean Ethics, which is Aristotle's main work in ethics, and Thomas Aquinas has a commentary on that, has ten books, and two of the ten books are devoted to friendship. So, I often say to students, the two best things in life are wisdom and friendship. So, what could be better than friendship in the pursuit of wisdom? And they said, well, nothing. I said, well, how about wisdom shared with friends? That'd be even better than friendship in the pursuit of wisdom. And that's what our friendship with God is, right? So, Aristotle has a premium here at the beginning of the two books on friendship, where he's going to give a number of reasons why one should consider friendship in ethics, which is also the foundation of political philosophy, so, in ethics and political philosophy. Why is friendship so important? And when you compare the ancient philosophers with the modern philosophers, you'll find in the ancient philosophers this emphasis on friendship. So, you could say, just quantitatively speaking, one-fifth in Nicomachean Ethics, two of the ten books is devoted to friendship, as if it's that important a topic. And we have a little treatise on friendship by, say, Cicero, right? We have a dialogue by Plato, on friendship, huh? And, of course, in the Middle Ages, caritas, charity, was considered to be a form of friendship. Maybe there's friendship even in the Trinity, huh? See, if there's only one person in God, then there'd be no friendship in God. There'd be love. His love is St. John's Citizen's Epistles. But you have to have at least two persons to have, what, friendship, because friendship involves mutual love. And that's why we consider love, as we did in the treatise on love, before we consider friendship, huh? There can be love without friendship, even love of another person without friendship. But there cannot be, what, friendship without love. Now, in the Greek word for friendship and the Latin word for friendship, you see, etymologically, the connection with a word to love. But there are many words to love in Greek, huh? And the Greek word philein, huh, names more a love that is in the will. Eros names a love that's more in the concupiscence, huh? But philein and the Greek word for friendship, phileia, are obviously, what, connected. And the same way in Latin, you have amachitia, and amo, and amare, and so on. And the Greek word philein and the Greek word philein and the Greek word philein. If you go and look in a logical dictionary, the English word friendship, the word friend, goes back to the word free organ, which is an old Anglo-Saxon word meaning to love. But we've lost that word. We've kept the word friend. So it's even more clear in Greek, as I say, in the words themselves, that friendship involves love, but everybody kind of knows that anyway. And that's the first reason Aristotle gives. It's looking back to what he's done in books 2 through 6 especially, but also in 7, where he's been studying human virtue. And ethics is chiefly about what human happiness is, what the end or purpose of human life is, what man's chief good is. And you find out that virtue is the road to happiness, and vice is the road to misery or wretchedness, and all of our experience teaches this. So there's no question that ethics is about virtue. And Aristotle's making use of that that's been seen very much through books 2 through 6. In 2 through 5, he takes up the moral virtues. In book 6, the virtues of reason. In book 7, he takes up things that are either above or below human virtue and vice. So we know that the consideration of virtue is a main thing in ethics. And when Shakespeare refers to in The Taming of the Shrew, where somebody's studying practical philosophy, he says he's studying or applying that part of philosophy that treats of happiness by virtue especially to be achieved. So that's so well known that Shakespeare can stick it in a play. So it's kind of natural to give us this first reason, one that connects friendship with what's been talked about before, namely what? Virtue. You talk primarily about happiness and then virtue because that's the road to happiness. And now we're going to talk about friendship, but that's connected with what we just talked about, virtue. After these things, we should go through friendship, for it is a virtue or with virtue. Now, sometimes, you know, we do a little test in class. I know some people have done this. They'll say, what qualities would you like to have in a friend? I mean, there are some qualities that we put up with in a friend, but they're not the qualities we choose to have in a friend. And so you'd ask somebody, you know, a question like, now, would you like to have a coward for a friend? Or a courageous man for a friend? Everybody would say a courageous man. And would you like to have a drunken for a friend? Or a temperate man for a friend, huh? See? Would you want Don Giovanni for your friend? Or you couldn't trust him with your wife or your sister or your daughter, right? Would you want to have a stingy person for your friend, huh? A thief for your friend, huh? So you go through the various qualities that a person would want or not want, and you see the connection between, what, virtue and a desirable friend, right? And how vice makes you not well-disposed to be a friend. If you ask people, is a friend someone you can trust? And they'll say yes. Well, can you trust a coward? Not in battle, right? Can you trust a glutton or a drunken with your bottle or your cake? Can you trust the stingy man with your money and so on? Or the avaricious man with your money? Now notice Aristotle leaves it up in the open here. Is it with virtue or is friendship itself a kind of virtue? When Thomas takes up caritas, he asks whether caritas charity is a form of friendship. Any answer is yes to that question. So there, that kind of friendship at least, we consider to be a virtue, huh? But is human friendship a virtue too? Or is it just something connected to the virtue? And it seems to have... a certain likeness to the virtue of justice, most of all. Because justice involves, what, another human being, right? Giving them what is their due, and so on, huh? And giving them, turning what you borrow, and so on, right? And so we speak of the return of love and friendship. So if it is a virtue, it resembles that of justice, huh? Um, but whether it is a virtue or just with virtue, there's a connection between friendship and virtue. So that's one reason to consider friendship in ethics and in political philosophy. Now, the second reason he gives is that friendship is something altogether necessary in human life, to live well. And, of course, ethics is concerned with living well, but it's necessary to live well. And friendship is one of those things we very much need to live well. And Aristotle shows this, which is kind of obvious, like kind of induction, right? For he says, no one having all other goods would choose to live without friends. You've probably read Robinson Crusoe, right? Right. Very self-sufficient man, right? He's able to provide for himself, but he's lost on this island, right? And he has no friend, right? And you sense his, what, loneliness, right? His sadness there, huh? But having said that in general now, he shows that kind of couple inductions, huh? And the first one is by how you are in your state of life there in terms of riches and so on. And he's going to say, whether you're rich or poor, you need friends. For the rich and those possessing rule and power seem especially to have need of friends. For what is the advantage of such prosperity, right? Without doing good, huh? Which is done especially and most praiseworthily towards friends, huh? What do you do with all this money, right? You've got more money than you need, right? So you need to bestow this upon someone else, right? And who better to bestow it upon than a, what, friend, huh? But likewise, he says, huh? How could it be guarded and preserved without friends, huh? So if you have a lot of money, a lot of wealth, you need those, you can, what, trust as your bodyguards, huh? Okay? Especially these guys going around to kidnap you all the time, right? Or kidnap some of your family and so on, right? So the president or something like that, they need people to guard them, right, all the time, huh? People are willing to put their life to save your life, right? So even if you're rich or powerful or mighty, you need, what, friends, huh? Saddam Hussein needed friends, right, to stay in power, huh? For he says, the greater be the wealth or the power of the position, the more insecure it is, huh? The more people are apt to try to get your wealth or to kidnap your child, right? They're going to kidnap the rich man's son or daughter, not my son or daughter, because I can't put up much, you see, to get him back. But the rich man can. Now, if you're not in rich, but you're in poverty, huh, and other misfortunes, then, of course, men think friends are the only refuge, right? You're down and out there, huh? So whether you're rich or poor, right, you need friends, right? And now he has another induction in the remainder of the paragraph where he takes the young and the old and then the middle age, right? And it is an aid to the young to avoid mistakes, huh? So your friend calls you back from some crazy thing you're going to do, right? Judy dropped you so you get all upset, right? You're about to run off and do something crazy, right? And your friend talks you out of doing this thing, okay? And to the old, you need someone to watch over you, right? So the old folk, you know, they call up every day, How you doing? How you doing? You know, and they don't get any answer, they go over and investigate, right? Because you might have fallen down and not been able to get to the phone or something, right? Okay? So whether you're young or old, you obviously need friends, right? So if you're young, you're young, you're young, you're young, you're young, you're young, you're young, you're young, you're young, you're young, you're young, you're young.