Habit is the organic being’s effort to maintain unity through synthesizing differences

Evidence

For Aristotle, habit implies the aptitude for change, along with the possibility of preserving the modifications inherent in such change. As the Eudemian Ethics explains, if we throw a stone many times in the same direction, it will not keep a single trace of each alteration of place: ‘The body remains always the same with reference to this motion, even if it has been marked on it one hundred times.’ — Catherine Malabou, The Future of Hegel, 494 (#corroborates, via linked claim)

Habit is the process whereby the contingent becomes essential. Man can ‘present the genus’to the degree that habit is the unforeseen element of the genus. Habit, then, appears as the future of the undifferentiated genus. — Catherine Malabou, The Future of Hegel, 601 (#expands, via linked claim)

‘Adaptation’ is the proper term for this process of development and actualization. In this context it is easy to see why habit can be defined as a general phenomenon of biological and even physical adaptation, consisting in the fact that a being, once it has experienced for the first time some kind of modification, will preserve that modification so that even if the action is repeated or continued, there will be no additional modification like the first one. — Catherine Malabou, The Future of Hegel, 502 (#complicates, via linked claim)

Categorization

• XREF: connects to: Change presupposes a self-sustained nihilating synthesis rather than mere given becoming; Habit is an intentionally-produced alteration that defines how humans acquire form; Habit belongs to every organic being, not only humans. — Catherine Malabou, The Future of Hegel: Plasticity,…, 499 (+14 more)

Related

• Habit unites change with the preservation of its modifications. (similarity 0.91)
• Habit is the organism’s lifelong effort to synthesize internal and external differences into unity. (similarity 0.90)
• Habit is the preservation of a first modification without repetition of the modification (similarity 0.90)
• Habit’s relation to what one has resists infinite regress of having (similarity 0.89)
• Aristotle defined habit as aptitude for change plus preservation of modification (similarity 0.89)
• Habit is the process whereby contingent determinations become essential (similarity 0.88)
• Habit belongs to every organic being, not only humans. (similarity 0.88)
• Habit is an intentionally-produced alteration that defines how humans acquire form (similarity 0.87)
• Habit transforms contingent acts into essential determinations of being. (similarity 0.86)
• Habit is the condensation of an organism’s environment into its constitution. (similarity 0.85)
• Habit produces the plastic individual as a unity of soul and body (similarity 0.84)
• Change presupposes a self-sustained nihilating synthesis rather than mere given becoming (similarity 0.84)
• Habit is the plastic operation rendering the body fully pervious (similarity 0.83)
• Habit is spirit’s reduction of nature into possessable logical determinations (similarity 0.83)
• Habit makes the soul regain a second nature (similarity 0.83)

Broader Connections

• Habit unites change with the preservation of its modifications. #corroborates (0.85) — Catherine Malabou, The Future of Hegel, 494
• Habit is the preservation of a first modification without repetition of the modification #complicates (0.80) — Catherine Malabou, The Future of Hegel, 502
• Habit transforms contingent acts into essential determinations of being. #expands (0.80) — Catherine Malabou, The Future of Hegel, 601