By Ann Brashares
Summer season is a time to develop
Polly has an concept that she can't cease brooding about, person who contains altering a number of issues approximately herself. She's environment her points of interest on a
more glamorous existence, yet it's going to take all of her concentration. at the least that manner she won't need to watch her neighbors relocating to this point ahead.
Jo is spending the summer season at her family's seashore residence, operating as a busgirl and bonding with the older, cooler ladies she'll see at highschool come September. She didn't anticipate a short fling with a adorable boy altering her complete summer time. Or feeling embarrassed through her center college acquaintances. and she or he didn't expect her kin in any respect. . .
Ama isn't really an outdoorsy lady. She desired to be at a tutorial camp, doing study in an air-conditioned library, incomes A's. in its place her summer time scholarship lands her on a wasteland journey jam-packed with flirting young ones, blisters, very unlikely mountaineering trails, and a tragic loss of hair items. it's a new summer time. And a brand new sisterhood. Come develop with them.
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Additional resources for 3 Willows: The Sisterhood Grows
It is difficult to see how Wolin could have noticed this derogation without noticing Arendt’s recourse to friendship. On the other hand, Wolin is not alone in dramatically underappreciating the importance of friendship in Arendt’s political philosophy. Indeed, to risk a sweeping claim, given the extraordinary amount of scholarly focus on Arendt in recent years, it is remarkable how little attention has been paid to the role of friendship in her work, something that becomes particularly telling when one notices that Arendt represents a point of passage in ongoing debates among liberals, civic republicans, communitarians, public sphere theorists, feminists, multiculturalists, and radical democracy theorists.
Hutter inadvertently hints at the scale of the problem when he notes that while “the idea of friendship [as a model for citizenship] has . . been supplanted by the idea of market exchange . . ”4 On the one hand, late modern liberal citizenship is explicitly constructed as a form of contract, even as it is everywhere imagined as friendship; on the other hand, friendship appears to exceed citizenship’s minimal requirement of reciprocity. It is, then, a distinctive determination of friendship that is advanced within the liberal imaginary, and it is advanced precisely in the guise of “friendship as such”—so much so that it is easy to misrecognize this particular determination as friendship’s ontological, “suprahistorical” notion.
A “single friendship between two men” invokes an image markedly different from the transpersonal “world” in the interest of which Arendt’s redescription would deploy friendship. It suggests a singular, selective bond between individuals, directed by each toward the other in its uniqueness and intensity. The friendship Arendt wants us to imagine here is at odds, at least to some degree, with the friendship she so carefully distinguishes from intimacy. That “civic” friendship, modeled on the ancient Greeks (though not identical to either Aristotle’s “utilitarian” or his “virtuous” version), seems to operate in a different register of affect from that implied here.
3 Willows: The Sisterhood Grows by Ann Brashares