Results for ' habit'

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Bibliography: Habits in Philosophy of Action
  1. par Jacques Pezeu-Massabuau.Seul Habiter & Formes Et Lieux de L'isolement - 2004 - Cahiers Internationaux de Sociologie 116:165-174.
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  2. Análisis de la dieta de Percilia gillissi (Pisces: Perciliidae) en poblaciones de río y canales de riego (cuenca del Itata, VIII Región).E. Habit - 1998 - Theoria 7:33-46.
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  3. Alcances sobre el uso sustentable de la ictiofauna de sistemas fluviales.Evelyn Habit Conejeros, Susana González Valenzuela & Pedro Victoriano Sepúlveda - 2002 - Theoria 11 (1):15-20.
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  4.  60
    Habit Today: Ravaisson, Bergson, Deleuze and Us.Elizabeth Grosz - 2013 - Body and Society 19 (2-3):217-239.
    Habit has been understood, through the work of Descartes, Kant and Sartre, as a form of mechanism that arrests and inhibits consciousness, thought and freedom. This article addresses the concept of habit through a different tradition that links it instead to an ever-moving world. In a world of constant change, habits are not so much forms of fixity and repetition as they are modes of encounter materiality and life. Habit is the point of transition between living beings (...)
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  5.  41
    The Habits of Racism: A Phenomenology of Racism and Racialized Embodiment.Helen Ngo - 2017 - Lexington Books.
    The Habits of Racism examines some of the complex questions raised by the phenomenon and experience of racism. Helen Ngo argues that the conceptual reworking of habit as bodily orientation helps to identify the more subtle but fundamental workings of racism, exploring what the lived experience of racism and racialization teaches about the nature of the embodied and socially-situated being.
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  6.  77
    Habits of Mind: New Insights for Embodied Cognition from Classical Pragmatism and Phenomenology.Catherine Legg & Jack Reynolds - 2022 - European Journal of Pragmatism and American Philosophy (2).
    Although pragmatism and phenomenology have both contributed significantly to the genealogy of so-called “4E” – embodied, embedded, enactive and extended – cognition, there is benefit to be had from a systematic comparative study of these roots. As existing 4E cognition literature has tended to emphasise one or the other tradition, issues remain to be addressed concerning their commonalities – and possible incompatibilities. We begin by exploring pragmatism and phenomenology’s shared focus on contesting intellectualism, and its key assumption of mindedness as (...)
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  7.  66
    Habits and Skills in the Domain of Joint Action.Judith H. Martens - 2020 - Topoi (3):1-13.
    Dichotomous thinking about mental phenomena is abundant in philosophy. One particularly tenacious dichotomy is between “automatic” and “controlled” processes. In this characterization automatic and unintelligent go hand in hand, as do non-automatic and intelligent. Accounts of skillful action have problematized this dichotomous conceptualization and moved towards a more nuanced understanding of human agency. This binary thinking is, however, still abundant in the philosophy of joint action. Habits and skills allow us agentic ways of guiding complex action routines that would otherwise (...)
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  8.  1
    Bad Habit and Bad Faith. The Ambiguity of the Unconscious in the Early Merleau-Ponty.P. U. C. Jan - 2019 - Studia Universitatis Babeş-Bolyai Philosophia:7-20.
    Psychoanalysis had a profound influence on formation of Merleau-Ponty’s thought. However, at the same time, he rejects Freud’s idea that the unconscious consists of latent mental contents that cause a certain type of behavior. Instead of a hidden experience, Merleau-Ponty argues that the unconscious is an ambiguous consciousness. In The Structure of Behavior and The Phenomenology of Perception, he specifies this ambiguity by means of the concepts of habit, bad faith, bodily expression, affective intentionality and body schema. In this (...)
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  9.  34
    Habits in Mind: Integrating Theology, Philosophy, and the Cognitive Science of Virtue, Emotion, and Character Formation.Gregory R. Peterson, James A. Van Slyke, Michael L. Spezio & Kevin S. Reimer (eds.) - 2017 - Boston: BRILL.
    This volume explores the role of both “mere habits” and sophisticated habitus in the formation of moral character and the virtues, incorporating perspectives from philosophy, theology, psychology, and neuroscience.
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  10. Habit, Competence, and Purpose: How to Make the Grades of Clarity Clearer.Vincent Colapietro - 2009 - Transactions of the Charles S. Peirce Society 45 (3):348-377.
    Habit plays a central role in Peirce's pragmatic account of human signification. What he means by meaning is, hence, fully intelligible only in reference to the role he accords to habit in this account. While the main focus of Peirce's critical attention is, especially in the mature articulation of his thoroughgoing pragmatism, upon deliberately acquired habits, it is reasonable to suggest that often his concern is actually with something broader in one sense and narrower in another than individual (...)
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  11.  38
    On Habit.Clare Carlisle - 2014 - New York: Routledge.
    For Aristotle, excellence is not an act but a habit, and Hume regards habit as ‘the great guide of life’. However, for Proust habit is problematic: ‘if habit is a second nature, it prevents us from knowing our first.’ What is habit? Do habits turn us into machines or free us to do more creative things? Should religious faith be habitual? Does habit help or hinder the practice of philosophy? Why do Luther, Spinoza, Kant, (...)
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  12.  11
    Habit and Affect: Revitalizing a Forgotten History.Lisa Blackman - 2013 - Body and Society 19 (2-3):186-216.
    Habit is an integral concept for body studies, a hybrid concept and one that has provided the bedrock across the humanities for considering the interrelationships between movement and stasis, being and becoming, and process and fixity. Habits are seen to provide relay points between what is taken to be inside and outside, disrupting any clear and distinct boundary between nature and culture, self and other, the psychological and social, and even mind and matter. Habit thus discloses a paradox. (...)
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  13. Habits in Perception: A Diachronic Defense of Hyperinferentialism.Catherine Legg - 2022 - In Jeremy Dunham & Komarine Romdenh-Romluc, Habit and the History of Philosophy. New York, NY: Rewriting the History of Philosophy. pp. 243-260.
    This paper explores how Charles Peirce’s habit-based epistemology leads him to theorise perception. I show how Peirce’s triadic semiotic analysis of perceptual judgment renders his theory of perception neither a representationalism nor a relationism /direct realism, but an interesting hybrid of the two. His view is also extremely interesting, I argue, in the way that by analysing symbols as habits it refuses the common assumption that perception is an affair best understood synchronically, as a ‘language-entry event’. Relatedly, I extend (...)
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  14.  58
    Habits and Narrative Agency.Nils-Frederic Wagner - 2020 - Topoi 40 (3):677-686.
    Some habits are vital to who we are in that they shape both our self-perception and how we are seen by others. This is so, I argue, because there is a constitutive link between what I shall call ‘identity-shaping habits’ and narrative agency. Identity-shaping habits are paradigmatically acquired and performed by persons. The ontology of personhood involves both synchronic and diachronic dimensions which are structurally analogous to the synchronic acquisition and the diachronic performance of habits, and makes persons distinctly suitable (...)
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  15. Habits and Aesthetic Experience.Alessandro Bertinetto - 2024 - Aisthesis: Pratiche, Linguaggi E Saperi Dell’Estetico 17 (1):61-78.
    It is often assumed that habits and aesthetic experiences are fundamentally and irreconcilably opposed. Typically, aesthetic experiences are considered to necessitate non-habitual behavior and to provoke unexpected mental states and extraordinary affective sensations. This article challenges this assumption. Moving beyond potential structural analogies between habitual behavior and aesthetic experience, I focus on two key aspects. Firstly, I argue that the experience of beauty and aesthetic experiences in general actually depend on certain habits, specifically those engaged in aesthetic agency and appreciation, (...)
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  16. Habits and Explanation.Louis Caruana - 1998 - The Paidea Project.
    Habits form a crucial part of the everyday conceptual scheme used to explain normal human activity. However, they have been neglected in debates concerning folk-psychology which have concentrated on propositional attitudes such as beliefs. But propositional attitudes are just one of the many mental states. In this paper, I seek to expand the debate by considering mental states other than propositional attitudes. I conclude that the case for the autonomy and plausibility of the folk-psychological explanation is strengthened when one considers (...)
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  17. Racist habits.Helen Ngo - 2016 - Philosophy and Social Criticism 42 (9):847-872.
    This article examines how the phenomenological concept of habit can be productively deployed in the analysis of racism, in order to propose a reframing of the problem. Racism does not unfold primarily in the register of conscious thought or action, I argue, but more intimately and insidiously in the register of bodily habit. This claim, however, relies on a reading of habit as bodily orientation – or habituation – as developed by Merleau-Ponty in the Phenomenology of Perception. (...)
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  18.  27
    Habits, Triggers and Moral Formation.Angela Knobel - 2023 - Studies in Christian Ethics 36 (2):274-286.
    This article examines moral change, primarily through the lens of Summa Theologiae I-II 49–50. I argue that the specific difference Aquinas asserts between habits and dispositions allows for the possibility that virtuous habits can sometimes exist alongside problematic bodily dispositions. While in the typical case the actions that bring about a habit also bring about appropriate bodily dispositions, it is my contention that the cultivation of a habit need not eliminate all contrary bodily dispositions. This implies that one's (...)
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  19.  23
    The habit of lying: sacrificial studies in literature, philosophy, and fashion theory.John Vignaux Smyth - 2002 - Durham, [North Carolina]: Duke University Press.
    ""The Habit of Lying" is a highly original, exceptionally sophisticated, continuously illuminating work of literary and cultural theory, and an intellectual ...
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  20.  45
    Habit and the History of Philosophy.Jeremy Dunham & Komarine Romdenh-Romluc (eds.) - 2022 - New York, NY: Rewriting the History of Philosophy.
    This outstanding collection offers a thorough and diverse philosophical exploration of habit from the classical period to the modern day. Essential reading for students and researchers in the history of philosophy, ethics, phenomenology, philosophy of action and pragmatism.
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  21.  50
    Habit and Habitus.Nick Crossley - 2013 - Body and Society 19 (2-3):136-161.
    This article compares the concept of habitus, as formulated in the work of Mauss and Bourdieu, with the concept of habit, as formulated in the work of Merleau-Ponty and Dewey. The rationale for this, on one level, is to seek to clarify these concepts and any distinction that there may be between them – though the article notes the wide variety of uses of both concepts and suggests that these negate the possibility of any definitive definitions or contrasts. More (...)
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  22. Habits, Nudges, and Consent.Ezio Di Nucci - 2013 - American Journal of Bioethics 13 (6):27 - 29.
    I distinguish between 'hard nudges' and 'soft nudges', arguing that it is possible to show that the latter can be compatible with informed consent - as Cohen has recently suggested; but that the real challenge is the compatibility of the former. Hard nudges are the more effective nudges because they work on less than conscious mechanisms such as those underlying our habits: whether those influences - which are often beyond the subject's awareness - can be reconciled with informed consent in (...)
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  23.  87
    Habit and time in nineteenth-century French philosophy: Albert Lemoine between Bergson and Ravaisson.Mark Sinclair - 2018 - British Journal for the History of Philosophy 26 (1):131-153.
    This paper shows how reflection on habit leads in nineteenth-century French philosophy to Henri Bergson’s idea of duration in 1888 as a non-quantifiable dimension irreducible to time as measured by clocks. Historically, I show how Albert Lemoine’s 1875 L’habitude et l’instinct was crucial, since he holds – in a way that is both Ravaissonian and Bergsonian avant la lettre – that for the being capable of habit, the three elements of time are fused together. For that habituated being, (...)
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  24.  39
    Habits: Pragmatist Approaches From Cognitive Science, Neuroscience, and Social Theory.Fausto Caruana & Italo Testa (eds.) - 2020 - Cambridge University Press.
    This book evaluates how the pragmatist notion of habit can influence current debates at the crossroads between philosophy, cognitive sciences, neurosciences, and social theory. It deals with the different aspects of the pragmatic turn involved in 4E cognitive science and traces back the roots of such a pragmatic turn to both classical and contemporary pragmatism. Written by renowned philosophers, cognitive scientists, neuroscientists, and social theorists, this volume fills the need for an interdisciplinary account of the role of 'habit'. (...)
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  25.  38
    Habit as a Force of Life in Durkheim and Bergson.Melanie White - 2013 - Body and Society 19 (2-3):240-262.
    Emile Durkheim and Henri Bergson, two of the most important thinkers of early 20th-century France, give us different accounts of the relationship between habits, society and life. The article focuses on their use of embodied metaphors to illustrate how each thinker conceives of habit as a force of life. It argues that Durkheim uses the metaphor of ‘lifting’ to describe how social life creates habits capable of transcending bodily instinct. Bergson also recognizes the force of habits; he uses the (...)
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  26. Habituation, Habit, and Character in Aristotle’s Ethics.Thornton Lockwood - 2013 - In Tom Sparrow & Adam Hutchinson, A History of Habit: From Aristotle to Bourdieu. Lanham, MD: Lexington Books. pp. 19-36.
    The opening words of the second book of Aristotle’s Nicomachean Ethics are as familiar as any in his corpus: Excellence of character results from habituation [ethos]—which is in fact the source of the name it has acquired [êthikê], the word for ‘character-trait’ [êthos] being a slight variation of that for ‘habituation’ [ethos]. This makes it quite clear that none of the excellences of character [êthikê aretê] comes about in us by nature; for no natural way of being is changed through (...)
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  27. Habits and Rituals.Raffaela Giovagnoli - 2018 - Open Information Science 2 (1):1-10.
    The aim of my contribution is to investigate the ground of habits and rituals; they are based on the same processes even though they have different functions depending on the context (personal or social). My discussion will mostly centered on the nature and function of rituals, as necessary practices in human social life (but also in animal life). After a brief introduction of different perspectives on the notions of “habit” and “ritual”, I propose an interpretation of rituals as collective (...)
     
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  28.  39
    Modeling habits as self-sustaining patterns of sensorimotor behavior.Matthew D. Egbert & Xabier E. Barandiaran - 2014 - Frontiers in Human Neuroscience 8:96572.
    In the recent history of psychology and cognitive neuroscience, the notion of habit has been reduced to a stimulus-triggered response probability correlation. In this paper we use a computational model to present an alternative theoretical view (with some philosophical implications), where habits are seen as self-maintaining patterns of behavior that share properties in common with self-maintaining biological processes, and that inhabit a complex ecological context, including the presence and influence of other habits. Far from mechanical automatisms, this organismic and (...)
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  29.  3
    Aesthetic Habits in Performing Arts.Alessandro Bertinetto - 2025 - Philosophies 10 (1):11.
    This article explores the connection between habits and the performing arts, arguing that habits are not only fundamental to the practice and appreciation of these arts but also inherently performative in nature. Drawing on insights from various philosophical traditions (including cognitive science, pragmatism, and phenomenology), it examines how habits function within artistic processes as resources for creativity and adaptation. Engaging critically with Noë’s interpretation of the entanglement between art and life, this article highlights the dual nature of habits: as routine (...)
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  30. Out of habit.Santiago Amaya - 2020 - Synthese 198 (12):11161-11185.
    This paper argues that habits, just like beliefs, can guide intentional action. To do this, a variety of real-life cases where a person acts habitually but contrary to her beliefs are discussed. The cases serve as dissociations showing that intentional agency is possible without doxastic guidance. The upshot is a model for thinking about the rationality of habitual action and the rationalizing role that habits can play in it. The model highlights the role that our history and institutions play in (...)
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  31.  17
    Ethical Habits: A Peircean Perspective.Aaron Massecar - 2016 - Lanham: Lexington Books.
    The central focus of Peirce’s work is the development of self-control through engaging in a critical, reflective practice of habit development. This book details that development from a philosophical, pragmatic perspective.
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  32. Proustian Habit.Thomas Stern - 2022 - In Anna Elsner & Thomas Stern, The Proustian Mind. New York, NY: Routledge. pp. 161-175.
    The reader of RTP is granted just a few paragraphs before habit is introduced: Habit! That able but slow-moving arranger who begins by letting our minds sufer for weeks on end in temporary quarters, but whom our mind is nonetheless only too happy to fnd, for without it, reduced to its own devices, it would be powerless to make any room habitable. (SW, 9, translation altered; I 8) Implied is a view of mind: powerless to interfere with (...)’s course, but equally powerless to reconcile us even to something as innocuous as a room, were it not for habit’s work. Corresponding to this is a view of the world: hostile. The objects are nasty, imposing, menacing: a ‘mentally poisoning’ smell, malicious curtains and a cruel mirror (SW, 9; I 8). Habit, unbidden but welcome, steps in. The mirror becomes compassionate. Habit is a central aspect of the narrator’s worldview. It appears both at major plot points and in signifcant theoretical passages. Proust had already thematised habit in some of his earliest published work – notably in ‘Violante ou la Mondanité’ (1892) (‘Violante, or High Society’) – as well as in unpublished material (see II 1352 fn. 2). His ideas have their roots in his philosophical education, where habit formed a key part of the syllabus. Indeed, in retrospect, we can say that Proust may have been taught philosophy at a time and place where habit, as a philosophical topic, was approaching its high watermark, as a major theme in French philosophical thought. Another major theme, of course, was time. (shrink)
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  33. Cartesian Habits And The ‘Radical Line’ Of Inquiry.David Kettle - 2000 - Tradition and Discovery 27 (1):22-32.
    Cartesian habits of the imagination, thought to be abandoned when Michael Polanyi’s theory of knowledge is embraced, may persist unrecognised and distort interpretation of this theory. These habits are challenged by a ‘radical’ reading of Polanyi which consistently finds a paradigm for knowledge in lively research. It is argued that this is rooted in an intention which is at once and irreducibly receptive and critical, and which gives rise to the ’radical line’ of inquiry. In this setting, Cartesian dualism arises (...)
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  34.  54
    Why the performance of habit requires attention.Laura Bickel - 2024 - Mind and Language 39 (2):260-270.
    This article argues that every performance of habit‐driven action requires attention. I begin by revisiting the conception of habit‐driven actions as reducible to automatically performed responses to stimuli. On this conception, habitual actions are a counterexample to Wayne Wu's action‐centered theory of attention. Using the biased competition model of attention, and building on findings from affective cognitive neuroscience, I challenge this position. I claim that the performance of a habitual action requires experiential history to be exerting an influence (...)
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  35.  49
    The Habit of Inhabitation.Kascha Semon - 2009 - Environment, Space, Place 1 (1):101-119.
    Drawing on the phenomenology of Merleau-Ponty, this paper describes the role of habit in the cycle of preconfiguration andreconfigurion of place in architectural practice, especially in the design of homes—les habitations—in which habit and inhabitation intertwine. In this paper, Proust’s novel provides the primary examples of the intertwining of habit and inhabitation. Proust shows us that an artist (or architect) acquires a relation to a prefigured place into which she or he is already thrown and can only (...)
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  36. White Habits, Anti‐Racism, and Philosophy as a Way of Life.Kenneth Noe - 2020 - Southern Journal of Philosophy 58 (2):279-301.
    This paper examines Pierre Hadot’s philosophy as a way of life in the context of race. I argue that a “way of life” approach to philosophy renders intelligible how anti-racist confrontation of racist ideas and institutionalized white complicity is a properly philosophical way of life requiring regulated reflection on habits – particularly, habits of whiteness. I first rehearse some of Hadot’s analysis of the “way of life” orientation in philosophy, in which philosophical wisdom is understood as cultivated by actions which (...)
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  37.  17
    Habits, Motor Representations and Practical Modes of Presentation.Gabriele Ferretti & Silvano Zipoli Caiani - 2023 - In Raffaela Giovagnoli & Robert Lowe, The Logic of Social Practices II. Springer Nature Switzerland. pp. 177-191.
    Habits usually come in the form of skilled action. Then, accurately explaining the nature of habitual actions requires to say something on skilled actions. Here we focus on the debate on skilled actions in the philosophical literature informed by motor neuroscience. The main question in the literature is whether practical knowledge can be reduced to propositional knowledge and, if not, how these different forms of knowledge can be related when skilled motor performance is in play. But this, ipso facto, also (...)
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  38. “The Habit of Virtue”: Spinoza on Reason and Memory.Oberto Marrama - 2024 - Journal of Early Modern Studies 13 (2):63-84.
    In this paper I explain how, for Spinoza, humans can acquire the “habit of virtue” from “fatal necessity” (Ep.58). Spinoza claims that no decision can be made without memory of the thing that one wants to do. However, his rejection of free will also implies that nobody can freely select what to remember. It seems that, as it is not in the power of an individual to freely choose what to remember and do, it is not possible to establish (...)
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  39.  30
    Phenomenology, Habit, and Environmental Inaction.Victor Bruzzone & Peter R. Mulvihill - 2022 - Ethics, Policy and Environment 25 (2):178-193.
    Despite a growing literature on environmental inaction, it remains poorly understood. This article examines much of this literature including environmental ethics, policy studies, disaster theory, and psychology. Among the many existing explanations, we examine shifting values, rational incentives, and psychological barriers to action. Ultimately, we show how most of these explanations rely on simplistic assumptions about subjectivity. To address this, we apply the phenomenology of Maurice Merleau-Ponty to show how an understanding of habit informed by Merleau-Ponty’s phenomenology reveals the (...)
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  40.  13
    Ethical habits: [a Peircean perspective].Aaron Massecar - 2016 - Lanham: Lexington.
    The trouble with theory and practice -- Preparing a place for a Peircean ethics -- Intelligent habits -- The metaphysics of habits -- Thinking of habits -- Self-controlled habits.
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  41.  13
    Habiter l'absence : une question de rythmes.Benjamin Pradel - forthcoming - Rhuthmos.
    L'étude Partir-Revenir analyse les rythmes de l'habiter à travers l'absence domestique, ces moments où tout ou partie des habitants partent de chez eux pour le travail ou les loisirs, et qui influencent les manières dont ils investissent leurs maisons. L'absence à la croisée des rythmes de l'habiter et de la mobilité Menée par le sociologue Benjamin Pradel et la photographe Hortense Soichet, elle a bénéficié du soutien de Leroy Merlin Source et du Forum Vies Mobiles dans un partenariat articulant, dans (...)
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  42. Unfulfilled habits: on the affective consequences of turning down affordances for social interaction.Carlos Vara Sánchez - 2025 - Phenomenology and the Cognitive Sciences 24 (1).
    Many pragmatist and non-representational approaches to cognition, such as the enactivist, have focused on the relations between actions, affectivity, and habits from an intersubjective perspective. For those adopting such approaches, all these aspects are inextricably connected; however, many questions remain open regarding the dynamics by which they unfold and shape each other over time. This paper addresses a specific topic that has not received much attention: the impact on future behavior of not fulfilling possibilities for social interaction even though their (...)
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  43. Habits of Unexepectedness.Alessandro Bertinetto - 2023 - Proceedings of the European Society for Aesthetics 15:55-83.
    The expressive nature of musical improvisation is dissected, navigatingbetween two predominant theses: The Transparency Thesis (1) which proposes thatexpressiveness in improvisation transparently reflects the musician’s subjectiveaffectivity, and the Objective-Generic Expressiveness Thesis (2) asserting that ithinges only on the musicpractice’s objective components. This article challenges boththeses, arguing against (1) by emphasizing that musical expressivity transcends a merenatural outburst, and counteracting (2) by highlighting that it is not merely anenactment of objective expressive topoi. Introducing a novel perspective through theconceptual pair of (social) (...)
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  44.  41
    Habit and embodiment in Merleau-Ponty.Patricia Moya - 2014 - Frontiers in Human Neuroscience 8:92324.
    Habit and Embodiment in Merleau-PontyIntroductionMerleau-Ponty (French phenomenological philosopher, born in 1908 and deceased in 1961) refers to habit in various passages of his Phenomenology of Perception as a relevant issue in his philosophical and phenomenological position. Through his exploration of this issue he explains both the pre-reflexive character that our original linkage with the world has, as well as the kind of “understanding” that our body develops with regard to the world. These two characteristics of human existence bear (...)
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  45.  13
    Habits of democracy: Mores, practices, and neighborhood meetings in Paris.Yuna Blajer de la Garza - forthcoming - European Journal of Political Theory.
    Where are democratic mores cultivated? Amid contemporary worries about democratic backsliding and authoritarian siren calls, this article advances the Tocquevillian point that discussions of seemingly mundane questions in formalized contexts, such as neighborhoods meetings, are excellent sites to foster democratic “habits of the heart.” Grounding the normative argument in ethnographic observations carried out in Paris, I contend that quotidian spaces such as these, often dismissed as procedural or trivial, are meaningful sites of democratic practice that nurture democratic affects and a (...)
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  46. Aesthetic Habits.Alessandro Bertinetto & Mariagrazia Portera (eds.) - 2024 - Milan: Aisthesis. Pratiche, linguaggi e saperi dell'estetico - Mimesis Edizioni.
    In recent years, the concept of habits has emerged as a focal point within international philosophical discourse, particularly through historical, theoretical, and empirical lenses encompassing and integrating, among others, philosophical, psychological, neuroscientific and sociological perspectives. Habits, understood as dispositions that facilitate individual and social activities, influence everything from mundane daily practices to highly specialized skills. They shape the interaction between organism and en- vironment, playing a pivotal role in personal and collective identity formation, cultural education, social coordination, organization and change, (...)
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  47.  14
    Habiter.Michel Serres - 2011 - Paris: Éditions Le Pommier.
    "Depuis l'embryon lové dans le ventre de sa mère, jusqu'aux métropoles qui couvrent la Terre de leurs lumières permanentes, les humains ont inventé de nombreuses façons d'habiter. Mais les animaux et, plus étonnant, les végétaux avaient déjà exploré de nombreux modes d'habitat. Michel Serres nous dévoile les secrets de ces architectures séduisantes et multiples, nous en montre le sens et les mots, et esquisse ainsi le monde de demain." Présentation de l'éditeur.
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  48.  26
    Habits and Psychological Factors Associated With Changes in Physical Activity Due to COVID-19 Confinement.Eva León-Zarceño, Antonio Moreno-Tenas, Salvador Boix Vilella, Alejo García-Naveira & Miguel Angel Serrano-Rosa - 2021 - Frontiers in Psychology 12.
    The confinement that COVID-19 has brought about has had a negative influence on people’s psychological health. However, this impact is not widespread throughout the population, and men and women may be affected differently and it is not known what protective factors may exist. In this sense, physical activity has classically been shown to be a habit associated with psychological health. The study aimed to analyze the impact of confinement on psychological health, taking into account gender, and perceived changes in (...)
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  49. Habits, Aesthetics,and Normativity,.Alessandro Bertinetto - 2024 - Aisthesis: Pratiche, Linguaggi E Saperi Dell’Estetico 17 (1):247-263.
    This article explores the role of habits in shapingaesthetic normativity. It asserts that standards of value within aesthetic agency are not immutable, objective criteriadetached from personal engagement in appreciationand creation, nor should they be reduced to mere individualsubjective pleasure. The former stance fails to consider theessential expressivity and creativity at the heart of aestheticpractices, while the latter overlooks the normative frameworkthat underpins the significance, validity, and qualityof aesthetic agency. This framework is represented in theestablished rules of taste, the need for (...)
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  50.  48
    Habits and the Diachronic Structure of the Self.Michael G. Butler & Shaun Gallagher - 2018 - In Andrea Altobrando, Takuya Niikawa & Richard Stone, The Realizations of the Self. Cham: Palgrave MacMillan. pp. 47-63.
    In this chapter, we explore the role of habit in giving shape to conscious experience and importantly to our pre-reflective awareness of ourselves which includes the sense of mineness that accompanies our conscious experience. For the most part, discussions in philosophy of mind and phenomenology concerning pre-reflective self-awareness are focused on determining the relationship between phenomenal consciousness and selfhood. For this reason perhaps, the existence of pre-reflective self-awareness is usually appealed to as evidence for a form of selfhood that (...)
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