Aristotle’s hexis names a stable way of being distinct from transient dispositions and affections

Evidence

Through a consideration of the temporal dimension of habit, in the human contraction of habits, it becomes possible to explicate both plasticity and the immanent temporalization of νς. In his attempt to clarify the specific nature of ις in relation to the other types of disposition, Aristotle frequently introduces the factor of time. In Metaphysics IV, 19, 20, he argues that ις is ‘a way of being, or habitual state’ like science or virtue, as opposed to διθεσις, a transient disposition (e.g. illness, health, warmth, chilling), and also as opposed to πθς, a simple and superficial affection which quickly passes away. — Catherine Malabou, The Future of Hegel, 483

In his attempt to clarify the specific nature of ις in relation to the other types of disposition, Aristotle frequently introduces the factor of time. In Metaphysics IV, 19, 20, he argues that ις is ‘a way of being, or habitual state’ like science or virtue, as opposed to διθεσις, a transient disposition (e.g. illness, health, warmth, chilling), and also as opposed to πθς, a simple and superficial affection which quickly passes away. — Catherine Malabou, The Future of Hegel, 483

Categorization

• DEFINE: Defines Aristotle’s three-way distinction among hexis, diathesis, and pathos as the conceptual key to habit’s temporal stability.
• XREF: Connects to the reader’s brain-plasticity work: habit as stable yet plastic disposition maps onto how neural patterns persist yet remain modifiable. — connects to: Aufhebung’s preservation is identified with the Aristotelian concept of hexis — Catherine Malabou, The Future of Hegel: Plasticity,…, 480; Having or possessing, for Aristotle, is a state of suspended being; Aristotle’s habituation means internalized emotional disposition, not behavioral compliance — , The Rod and the Child: A Global History…, 11475 (+5 more)
• corroborated: 2 independent passages support this claim — Catherine Malabou, The Future of Hegel: Plasticity,…, 483

Broader Connections

• Aristotle’s habituation means internalized emotional disposition, not behavioral compliance #expands (0.90) — , The Rod and the Child, 11475
• Habit, following Aristotle, is an alteration that does not corrupt but forms spirit. #corroborates (0.85) — Catherine Malabou, The Future of Hegel, 428
• Virtue requires feeling rightly, not acting against inclination #corroborates (0.80) — Ann Laura Stoler, Along the Archival Grain_ Epistemic…, 446
• Aristotelian hexis and Kantian imagination prefigure the Aufhebung structure #expands (0.75) — Catherine Malabou, The Future of Hegel, 1007