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This essay discusses the goods of friendship as they are articulated by Confucius, Mencius, and Aristotle. It is argued that since Confucius and Mencius tend to conceive personal relationships in hierarchical terms, they do not directly address the goods of symmetrical friendships. Using Aristotle's account of friendship, I argue that friendship is necessary for the cultivation of virtue outside the family. This is supported by discussing the virtues of generosity, trust, and wisdom as they develop within family life and then are refined in friendships. Lastly, as Confucius, Mencius, and Aristotle agree that the good friendship is necessarily a virtuous one, I consider what value aesthetic friendships have.

Dance artists often suggest that working with interactive technology can produce the experience of bi-directionality in which the performer is perceptually aware of the manner in which movement directly produces changes in the performance environment. In addition, it is suggested that the performer can also become aware of the manner in which the technologies affect the dancer's performance. Drawing on phenomenology, some have argued that experiences of bi-directionality call for a reconsideration of the manner in which the moving body interacts with technological devices. I draw on Albert Borgmann's philosophy of technology to examine this approach and argue that it overlooks important issues concerning contextuality and the nature of the technological devices that are utilized in interactive performance.

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