ABSTRACT
A maximal friendship depends not only on maximum unity, but also on maximum enmity, maximum hostility. Behind friendship lies the architecture of a desire - the desire to live, to achieve liveability, to prefer, and to love; in short there is morphology of accommodation. The impossibility of absolute friendship shows the impossibility of the laws of equality, and indicates the inevitable attempts to make that impossible possible, a possibility of periodic upheavals, and of recurring testimonies to the gain and loss of friendship. Reflexivity calls for a politics of new language of understanding and dialoguing with a neighbour. In South Asia, citizens' and state-recognized human rights commissions sometime engage in dialogues with the victims. Dialogue that speaks of reconciliation on the basis of truth, justice and restitution, thus restores the moral content of trust, brings out the fallacies of a 'rainbow nation', and thereby strengthens the political ethic of democracy.
