Habit, following Aristotle, is an alteration that does not corrupt but forms spirit.

Evidence

At this point we might recall Aristotle’s example of the human aptitude for contracting an ις as his central instance of an alteration which does not corrupt. Now, in Hegel, the close relation between human being and habit helps to explain the specifically spiritual process of giving and receiving form. — Catherine Malabou, The Future of Hegel, 428

Categorization

• XREF: Habit as form-giving alteration connects to contemporary neuroplasticity debates about repeated practice reshaping the brain’s structure without corrupting it. — connects to: Habit enables the soul to hold content without immersion or indifference. — Catherine Malabou, The Future of Hegel: Plasticity,…, 578; Aristotle’s habituation means internalized emotional disposition, not behavioral compliance — , The Rod and the Child: A Global History…, 11475; Aristotle distinguishes alteration that fulfills a subject from alteration that corrupts it. — Catherine Malabou, The Future of Hegel: Plasticity,…, 414 (+6 more)

Broader Connections

• Aristotle distinguishes alteration that fulfills a subject from alteration that corrupts it. #expands (0.90) — Catherine Malabou, The Future of Hegel, 414
• Habit enables the soul to hold content without immersion or indifference. #expands (0.85) — Catherine Malabou, The Future of Hegel, 578
• Aristotle’s habituation means internalized emotional disposition, not behavioral compliance #qualifies (0.80) — , The Rod and the Child, 11475
• Habit is spirit’s mechanism for converting resistance into supple instruments. #expands (0.80)
• Habit transforms contingent acts into essential determinations of being. #expands (0.75) — Catherine Malabou, The Future of Hegel, 601