By Tom Sparrow
From bookshelves overflowing with self-help books to scholarly treatises on neurobiology to late-night infomercials that promise to make you happier, fitter, 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, besides the fact that, has a tendency to forget the main basic questions: what's behavior? behavior, we are saying, are tough to damage. yet what does it suggest to wreck a behavior? the place and the way do behavior take root in us? Do basically people collect conduct? What money owed for the energy or weak spot of a behavior? Are conduct whatever possessed or whatever that possesses? We spend loads of time wondering our conduct, yet infrequently will we imagine deeply in regards to 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 vital part within the conceptual framework of many key figures within the historical past of philosophy. much less prevalent 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 accrued during this e-book reveal that the philosophy of behavior isn't restrained to the paintings of only a handful of thinkers, yet traverses the full background of Western philosophy and maintains to thrive in modern theory.
A heritage of behavior: From Aristotle to Bourdieu is the 1st of its sort to rfile the richness and variety of this background. 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 appeal for philosophers, psychologists, and sociologists.
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Additional info for A History of Habit: From Aristotle to Bourdieu
37 1. SENECA The corpus of Lucius Annaeus Seneca, more commonly known as Seneca the Younger, is by far both the most diverse in types of writings, and easily double that of the philosophical writings derived from the other Roman Stoics combined.  The semantic field of the English word habit is not tidily circumscribed by one or two words in classical Latin. Instead, there are a cluster of Latin terms, each of which conveys shades of meaning that intersect, to a greater or lesser extent, with the concept examined in this volume.
Aristotle Nicomachean Ethics. Newburyport, MA: Focus Publishing, 2002. Sherman, N. The Fabric of Character: Aristotle’s Theory of Virtue. Oxford: Clarendon, 1989. Sorabji, R. ” In Essays on Aristotle’s Ethics, edited by A. O. Rorty, 201–20. Berkeley: University of California Press, 1980. Stewart, J. A. Notes on the Nicomachean Ethics of Aristotle. Oxford: Clarendon, 1882. Taylor, C. C. W. Aristotle Nicomachean Ethics Books II–IV. Oxford: Clarendon, 2006. Vasiliou, I. ” Philosophy and Phenomenological Research 56 (1996): 771–97.
31] This habit is dangerous because when it is pierced it invites the false judgment that someone has wronged us, which we will recall is the judgment complicit in the first stage of the origin of anger. If we habituate ourselves to be happy only when what we hear pleases us, we will crave the company of toadies. Toadies cannot promote our self-improvement. Instead, we must teach ourselves to handle the truth about everything, not least of all ourselves. Credulity is another risky habit of mind.
A History of Habit: From Aristotle to Bourdieu by Tom Sparrow