Many of Aristotle's claims
about friendship are based on seriously problematic assumptions
about who has full
rational capacity and hence who can be the right sort of friend.
If we reject the distinction between these two supposedly separate psychological systems and instead pay attention to what can and can not be rationally justified, it will be more evident that behavioral change imposed on us through nonrational means not only is more coercive than that which comes
about through the
rational evaluation of justifications, but also erodes our
capacity to reflect rationally and critically on our social world.