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Self-transformation
- Habituation is not the emergence of innate virtue nor the transfer of virtue from what has it, to what doesn’t. Rather, habituation is self-transformation, the acquisition of a disposition—such as the disposition to act virtuously—by way of exercising that very disposition—acting virtuously.
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Habituation is not the emergence of innate virtue nor the transfer of virtue from what has it, to what doesn’t. Rather, habituation is self-transformation, the acquisition of a disposition—such as the disposition to act virtuously—by way of exercising that very disposition—acting virtuously.
Habit and habituation in Aristotle seem eminently familiar and eminently unphilosophical. Such a view would be mistaken on at least three counts. First, the notion of character formation (to use the broadest possible term for the phenomenon of habituation) in Aristotle is significantly more complicated than the notion that through habituation ...
- Habit
- The Mean
- Noble
- References and Further Reading
In many discussions, the word “habit” is attached to the Ethics as though it were the answer to a multiple-choice question on a philosophy achievement test. Hobbes‘ Leviathan? Self-preservation. Descartes‘ Meditations? Mind-body problem. Aristotle’s Ethics? Habit. A faculty seminar I attended a few years ago was mired in the opinion that Aristotle ...
Now this discussion has shown that habit does make all the difference to our lives without being the only thing shaping those lives and without being the final form they take. The same discussion also points to a way to make some sense of one of the things that has always puzzled me most in the Ethics, the insistence that moral virtue is always in ...
Aristotle says plainly and repeatedly what it is that moral virtue is for the sake of, but the translators are afraid to give it to you straight. Most of them say it is the noble. One of them says it is the fine. If these answers went past you without even registering, that is probably because they make so little sense. To us, the word “noble” prob...
Aristotle, Metaphysics, Joe Sachs (trans.), Green Lion Press, 1999.Aristotle, Nicomachean Ethics, Joe Sachs (trans.), Focus Philosophical Library, Pullins Press, 2002.Aristotle, On the Soul, Joe Sachs (trans.), Green Lion Press, 2001.Aristotle, Poetics, Joe Sachs (trans.), Focus Philosophical Library, Pullins Press, 2006.Aug 1, 2012 · This article discusses Aristotle's views on becoming good, focusing on habituation, reflection, and perception, and also examines virtues of character and virtues of thought, Socratic intellectualism, cleverness, the stages of ethical development, and mid-level goals.
Nov 11, 2011 · A very basic understanding is that habituation is learning the excellences of character through engaging in virtuous behaviour and avoiding non-virtuous behaviours. Aristotle states that we learn moral virtue by doing virtuous acts: For the way we learn the things we should do, knowing how to do them, is by doing them.
Nov 11, 2011 · Abstract. The Aristotelian concept of habituation is receiving mounting and warranted interest in educational circles, but has also been subject to different lines of interpretation and critique. In this article, I bring forward Aristotle's words on habituation, and then clarify the two lines of interpretation that have developed in the ...
word for 'habit'" (NE 1103al7-19). Ethical virtue (ēthikē arete) (EE 12 16b 10-11) is grounded in ethos , and from ethos , we have the Greek term for character, ethos , which, in turn, becomes the source for the term "ethics" (literally "what pertains to character"). For Aristotle, to learn to be virtuous requires a process of habituation ...
