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ISBN-10: 0739181998

ISBN-13: 9780739181997

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 basic practices, the discourse of behavior is a staple of up to date tradition low and high. dialogue of behavior, notwithstanding, has a tendency to overlook the main basic questions: what's behavior? conduct, we are saying, are tough to damage. yet what does it suggest to wreck a behavior? the place and the way do conduct take root in us? Do basically people gather conduct? What bills for the power or weak point of a behavior? Are conduct anything possessed or whatever that possesses? We spend loads of time puzzling over our conduct, yet hardly ever can 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 be aware of that behavior is a crucial 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 exhibit that the philosophy of behavior isn't really constrained to the paintings of only a handful of thinkers, yet traverses the whole heritage of Western philosophy and maintains to thrive in modern thought. A heritage of behavior: From Aristotle to Bourdieu is the 1st e-book to record the richness and variety of this background. It demonstrates the breadth, flexibility, and explanatory strength 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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Download PDF by : 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 healthy, 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 if, has a tendency to forget the main basic questions: what's behavior?

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

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Fossheim, H. ” Acta Humaniora, no. 166 (2003). Freeland, C. ” Review of Metaphysics 36 (1982): 3–22. Gottlieb, P. The Virtue of Aristotle’s Ethics. New York: Cambridge University Press, 2009. Grant, A. The Ethics of Aristotle. 4th ed. revised. London: Longmans, Green, 1885. Grönroos, G. ” Oxford Studies in Ancient Philosophy 32 (2007): 251–72. Hardie. W. F. R. Aristotle’s Ethical Theory. 2nd ed. Oxford: Clarendon Press, 1980. Homiak, M. ” Philosophia 20 (1990): 167–93. Hursthouse, R. ” Oxford Studies in Ancient Philosophy 6 (1988): 201–19.

See, for instance, M. Pakuluk, Aristotle’s Nicomachean Ethics: An Introduction (Cambridge: Cambridge University Press, 2005), 95. 13 (1260a24–26) rejects the Socratic claim from the Meno that virtue is the same for men, women, and slaves. 8. For the language of “first” and “second” nature, see M. Burnyeat, “Aristotle on Learning to Be Good,” in Essays on Aristotle’s Ethics, ed. A. Rorty (Berkeley: University of California Press, 1980), 74–75; I. ” Philosophy and Phenomenological Research 56 (1996): 779–81; P.

R. Hardie, Aristotle’s Ethical Theory, 2nd ed. (Oxford: Clarendon Press, 1980), 99–100; see further EN 1103b12, 1180a1–10. Note that Aristotle also claims that the intellectual virtues of nous, gnomê, and sunesis come about by nature, although sophia and phronêsis do not (1143b6–9, 1142a13–21). 14. See further Burnyeat, “Aristotle on Learning to Be Good,” 73. Curzer argues, contra Burnyeat, that more important than taking proper pleasure is developing pain at doing what is wrong (H. Curzer, Aristotle and the Virtues (Oxford: Oxford University Press, 2012), 340–41).

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