A History of Habit: From Aristotle to Bourdieu

From bookshelves overflowing with self-help books to scholarly treatises on neurobiology to late-night infomercials that promise to make you happier, more fit, and smarter with the purchase of quite a few uncomplicated practices, the discourse of behavior is a staple of latest tradition low and high. dialogue of behavior, even though, has a tendency to overlook the main basic questions: what's behavior? conduct, we are saying, are challenging to wreck. yet what does it suggest to wreck a behavior? the place and the way do conduct take root in us? Do purely people collect behavior? What bills for the power or weak spot of a behavior? Are conduct anything possessed or anything that possesses? We spend loads of time considering our conduct, yet not often can we imagine deeply concerning the nature of behavior itself.

Aristotle and the traditional Greeks well-known the significance of behavior for the structure of personality, whereas readers of David Hume or American pragmatists like C.S. Peirce, William James, and John Dewey comprehend that behavior is a critical part within the conceptual framework of many key figures within the background of philosophy. much less typical are the disparate discussions of behavior present in the Roman Stoics, Thomas Aquinas, Michel de Montaigne, René Descartes, Gilles Deleuze, French phenomenology, and modern Anglo-American philosophies of embodiment, race, and gender, between many others.

The essays amassed right here show that the philosophy of behavior isn't restricted to the paintings of only a handful of thinkers, yet traverses the full heritage of Western philosophy and maintains to thrive in modern concept. A background of behavior: From Aristotle to Bourdieu is the 1st ebook to rfile the richness and variety of this historical past. It demonstrates the breadth, flexibility, and explanatory energy of the concept that of behavior in addition to its enduring importance. It makes the case for habit's perennial allure for philosophers, psychologists, and sociologists.

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Oxford: Clarendon, 1998. ———. ” Social Philosophy and Policy 24 (2007): 199–219. Lareau. A. Unequal Childhoods: Class, Race, and Family Life. Berkeley: University of California Press, 2003. Lawrence, G. ” In Moral Psychology and Human Action in Aristotle, edited by M. Pakaluk and G. Pearson, 233–83. Oxford: Oxford University Press, 2011. 30 Leunissen, M. ” Journal of the History of Philosophy 50 (2012): 507–30. London, A. J. ” Review of Metaphysics 54 (2001): 553–83. Lorenz, H. ” Oxford Studies in Ancient Philosophy 37 (2009): 177–212.

Rorty (London and New York: Routledge, 1998), 51–65; R. Kraut, “Aristotle on Method and Moral Education,” in Method in Ancient Philosophy, ed. J. Gentzler (Oxford: Clarendon, 1998), 271–90; and H. Fossheim, “Nature and Habituation in Aristotle’s Theory of Human Development,” Acta Humaniora, no. 166, Oslo, 2003. 20. For the contrast between Aristotle’s method and behavioralism, see further Bartok, “Aristotle on Habituation,” 13–14. 21. See further L. A. Kosman, “Being Properly Affected: Virtues and Feelings in Aristotle’s Ethics,” in Essays on Aristotle’s Ethics, ed.

In its transitive form, consuēscō means to accustom, inure, habituate, while in its intransitive form it means to accustom oneself, to become accustomed. These verbs are related[7] to the noun consuētūdō, whose range of meanings includes habit, custom, convention, etiquette, (linguistic) usage, or a chronic condition or illness. Seneca uses this family of terms often. Dispositiō can have the sense of habit, but its use in Seneca is very rare and has the sense of orderly arrangement. The Latin noun mōs, mōris can mean custom, usage, fashion, established practice, rule, law, or ordinance in the singular.

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