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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.
Under that one Aristotle provides an argument in favor of his claim that one becomes a morally good/virtuous agent through habituation by offering supposedly similar situations as tokens from which we can draw parallels, namely the situation of a builder or that of a lyre-player.
- Angelos Schoinas
Nov 3, 2014 · In Book V of Aristotle’s Metaphysics, he states that “‘habit’ means a disposition according to which that which is disposed is either well or ill disposed, and either in itself or with reference to something else” (Aristotle, 2007). This, in our opinion, links habits to cognitive control and goals.
- Javier Bernacer, Jose Ignacio Murillo
- 2014
Aristotle’s ethical writings are based on this assumption. Aristotle says proper habituation (a good upbringing, to include a good education and a moral society) leads to virtue. However, what...
Habituation contributes to the development of moral virtues by allowing individuals to practice virtuous behaviors consistently until they become ingrained habits. According to Aristotle, virtues are not inherent but formed through repeated actions.
Habituation in the Aristotelian tradition claims that we develop our moral virtues through repeated and guided practice in moral actions. His theory provides important insights for moral education and as a result many contemporary philosophers have debated how to properly interpret his writing.
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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.