Therefore it may be observed that it is not a term of arrogance, but of humility.
From this sprang naturally the word philosophy, as from the word friend springs naturally the word friendship.

Wherefore it is possible to see, considering the signification of the first and second word, that philosophy is no other than friendship to wisdom, or rather to knowledge; wherefore to a certain degree it is possible to call every man a philosopher, according to the natural love which generates a desire for knowledge in each individual.
But since the natural passions are common to all men, we do not specify those passions by some distinctive word, applied to some individual who shares our common nature, as when we say, John is the friend of Martin, we do not mean to signify merely the natural love which all men bear to all men, but we mean the friendship founded upon the natural love which is distinct and peculiar to certain individuals.

Thus we do not term any one a philosopher because of the love common to us all.

It is the intention or meaning of Aristotle, in the eighth book of the Ethics, that that man may be called a friend whose friendship is not concealed from the person beloved, and to whom also the beloved person is a friend, so that the attachment is mutual; and this must be so either for mutual benefit, or for pleasure, or for credit's sake.

And thus, in order that a man may be a philosopher, it must be love to Wisdom which makes one of the sides friendly; it must be study and care which make the other side also friendly, so that familiarity and manifestation of benevolence may spring up between them; because without love and without study one cannot be called a philosopher, but there must be both the one and the other.
And as friendship for the sake of pleasure given or for profit is not true friendship, but accidental, as the Ethics demonstrate, so philosophy for delight or profit is not true philosophy, but accidental.