Friendship is such a unique relationship among human beings that even philosophers have considered it as a vital factor in the social life of humans. Aristotle is one such philosopher who has given a significant amount of space to friendship among the mortals. Friendship is relational in nature and thereby calls for various discourses between the ‘self’ and the ‘other’. In this regard, McDowell’s idea of ‘second nature’ is significant since it adds that extra responsibility, willingness and rational capacity enabling us to live in communion. However, friendship has a peculiar relation with politics as in this world one cannot deny that there will be enemies as well as friends. In this respect, Derrida situates Schmitt’s The Concept of the Political as an evolution in the politics of friendship either in the form of ‘dissolution’ or in the form of ‘upheaval’. I have tried to analyse Derrida’s views in the background of the contrast between the ‘dying sage’ and the ‘living fool’ where the discourses change between friendship and politics. Friendship and politics are not alien to Indian philosophy as well. The relationships between Kṛṣṇa and Arjuna, between Karṇa and Duryodhana in the Mahābhārata could be analysed from various angles. Friendship has a trans-political character which has been addressed in the paper by showing the hermeneutic of solidarity after Gadamer. This paves way for a reappraisal of the Aristotelian conception of friendship. I think that the discourses between friendship and politics bring about new insights regarding the notion of friendship itself, and it is important to recognise that difference and reciprocity may exist together without distressing the relationship and at the same time with the (dis)closure of the self.

友谊是人类之间如此独特的关系，甚至哲学家也将其视为人类社会生活中的重要因素。亚里斯多德就是这样的哲学家，他为凡人之间的友谊提供了很大的空间。友谊本质上是关系性的，因此需要在“自我”与“其他”之间进行各种论述。在这方面，麦克道尔的“第二性”思想意义重大，因为它增加了额外的责任感，意愿和理性能力，使我们能够生活在交流中。但是，友谊与政治有着特殊的关系，因为在这个世界上，人们不能否认既有敌人又有朋友。在这方面，德里达将施密特的《政治概念》放在首位。作为“解散”形式或“剧变”形式的友谊政治的演变。我试图在“垂死的圣人”与“活泼的傻瓜”之间的对比背景下分析德里达的观点，在这种对比中，话语在友谊和政治之间发生了变化。友谊和政治对印度哲学也不陌生。在卡尔纳和杜尤丹之间奎师那和Arjuna之间的关系，摩诃婆罗多可以从各个角度进行分析。友谊具有跨政治特征，在这篇论文中已通过展示伽达默尔之后的团结诠释来解决。这为重新评估亚里士多德的友谊概念铺平了道路。我认为，友谊和政治之间的话语带来了关于友谊本身概念的新见解，重要的是要认识到，差异和互惠可以并存而不会困扰关系，同时又伴随着友谊的（封闭）关闭。自己。