 Although justice is in Aristotle’s view  the foremost political virtue (Pol. III.9.1283a38–40), the other great social virtue, friendship, should not be overlooked, because the two virtues work hand in hand to secure every sort of association (EN VIII.9.1159b26–7). Justice enables the citizens of a city-state to share peacefully in the benefits and burdens of cooperation, while friendship holds them together and prevents them from breaking up into warring factions (cf. Pol. II.4.1262b7–9). Friends are expected to treat each other justly, but friendship goes beyond justice because it is a complex mutual bond in which individuals choose the good for others and trust that others are choosing the good for them (cf. EE VII.2.1236a14–15, b2–3; EN VIII.2.1155b34–3.1156a10). Because choosing the good for one another is essential to friendship and there are three different ways in which something can be called ‘good’ for a human being—virtuous (i.e., good without qualification), useful, or pleasant—there are three types of friendship: hedonistic, utilitarian, and virtuous. Political (or civic) friendship is a species of utilitarian friendship, and it is the most important form of utilitarian friendship because the polis is the greatest community. Opposed to political friendship is enmity, which leads to faction or civil war (stasis) or even to political revolution and the breakup of the polis, as discussed in Book V of the Politics. Aristotle offers general accounts of political or civic friendship as part of his general theory of friendship in EE VII.10 and EN VIII.9–12.