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

Aristotle and the traditional Greeks famous 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 recognize that behavior is a significant part within the conceptual framework of many key figures within the historical past of philosophy. much less widespread 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 gathered the following exhibit that the philosophy of behavior isn't restrained to the paintings of only a handful of thinkers, yet traverses the total background of Western philosophy and maintains to thrive in modern thought. A heritage of behavior: From Aristotle to Bourdieu is the 1st e-book to rfile the richness and variety of this heritage. It demonstrates the breadth, flexibility, and explanatory strength of the concept that of behavior in addition to its enduring value. It makes the case for habit's perennial allure for philosophers, psychologists, and sociologists.

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Additional info for A History of Habit: From Aristotle to Bourdieu

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These gifted individuals welcome honorable things as soon as they meet them. Their superior minds seize quickly upon virtue, or else they manufacture it from within themselves. But Lucilius’s dull, sluggish friend who is hobbled by his evil habits, Seneca explains, must have the rust on his soul incessantly scraped off. [28] The philosophical principles of Stoicism can elevate both those with a natural talent for virtue and the slow learners wallowing in bad habits of mind. A Stoic has ideals to strive for.

Seneca shares with Lucilius the idea that “contented poverty is an honorable estate” and explains that he discovered this pearl of wisdom when reading Epicurus. [65] Wisdom must be recognized and embraced no matter where we read or hear it. J.

53] If you live your life constantly acting the part of a dramatis persona who is not you, worries about your theatrical mask slipping and revealing the real person underneath it will consume you. The habit of pretense takes you hostage and subjects you to agony. Seneca thinks that everyone enjoys his own crimes. One person delights in an intrigue, because the very difficulty of pulling it off was an attractive challenge. Another enjoys forgery and theft and is only displeased with his sin when it fails to hit its target.

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