友爱关系是人们日常生活中最常见的人伦关系。将人视作政治动物的亚里士多德在《尼各马可伦理学》中提出真正的、完善的友爱应当是因他人自身之故、希望他人好的友爱。一种好的友爱是人追寻德性和灵魂繁荣所不可或缺的，乃至于整个政治共同体也需要友爱所维系，但这种友爱是否是一种“自私的友爱”向来是学界争论不休的话题。本文本着从常识道德中寻求一种具有一致性意见的实践理性立场，充分分析古希腊社会和柏拉图思想对亚里士多德的影响，基于对作为友爱内在逻辑的“回报公正”问题的探索，重点讨论友爱与灵魂繁荣的关系，辨析“友爱的自私”和“自私的友爱”之间的差异，点明“灵魂繁荣”的群体指向，反驳对于亚里士多德友爱论的利己主义和个人主义指摘。并以友爱关系中自我与他者个体性的融合为出发点，“走出个体繁荣”，在政治学意义上扩展友爱论，论述作为一种政体的政治友爱的可能，最终走向“群体繁荣”，探讨在当代中国建构一种德性论友爱的可能性和必要条件，回应以往学者对于亚里士多德友爱论的“一种不尽公平的对待”。

Friendship is the most common human relationship in people's daily lives. Aristotle, who saw man as a political animal, proposed in the Nicomachean Ethics that true and perfect friendship should be a friendship that wishes the good of others for their own sake. A good friendship is indispensable to the pursuit of virtue and the flourishing of the soul, and even the political community as a whole needs to be sustained by friendship, but whether this friendship is a "selfish friendship" has always been a subject of debate in academic circles. In this paper, we analyse the influence of ancient Greek society and Plato's thought on Aristotle, and focus on the relationship between friendship and "soul flourishing"(Happiness), based on an exploration of the question of "retributive justice " as the inner logic of friendship. The difference between "friendly selfishness" and "selfish friendship" is identified, the group orientation of "soul flourishing" is clarified, and the egoistic and individualistic accusations against Aristotle's theory of friendship are refuted. The difference between 'selfish friendship' and 'selfish love' It also takes the fusion of the individuality of the self and the other in friendship relations as a starting point, "moving beyond individual prosperity" and expanding friendship theory in a political sense, discussing the possibility of political friendship as a form of government, which ultimately leads to "group prosperity". It explores the possibilities and necessary conditions for the construction of a virtue theory of friendship in contemporary China, and responds to the "unfair treatment" of Aristotelian friendship theory by previous scholars.