Search results for 'habit' (try it on Scholar)

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  1. E. Habit (1998). Análisis de la dieta de Percilia gillissi (Pisces: Perciliidae) en poblaciones de río y canales de riego (cuenca del Itata, VIII Región). Theoria 7:33-46.
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  2.  72
    David Forman (2010). Second Nature and Spirit: Hegel on the Role of Habit in the Appearance of Perceptual Consciousness. Southern Journal of Philosophy 48 (4):325-352.
    Hegel's discussion of the concept of “habit” appears at a crucial point in his Encyclopedia system, namely, in the transition from the topic of “nature” to the topic of “spirit” (Geist): it is through habit that the subject both distinguishes itself from its various sensory states as an absolute unity (the I) and, at the same time, preserves those sensory states as the content of sensory consciousness. By calling habit a “second nature,” Hegel highlights the fact that (...)
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  3. David Morris (2001). Lived Time and Absolute Knowing: Habit and Addiction From Infinite Jest to the Phenomenology of Spirit. Clio 30:375-415.
    A study of habit and other unconscious backgrounds of action shows how shapes of spiritual life in Hegel's Phenomenology of Spirit each imply correlative senses of lived time. The very form of time thus gives spirit a sensuous encounter with its own concept. The point that conceptual content is manifest in the sensuous form of time is key to an interpretation of Hegel's infamous and puzzling remarks about time and the concept in ``absolute knowing.'' The article also shows how (...)
     
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  4.  38
    Audrey L. Anton (2006). Breaking the Habit. Philosophy in the Contemporary World 13 (2):58-66.
    Aristotle’s virtue ethics can teach us about the relationship between our habits and our actions. Throughout his works, Aristotle explains much about how one may develop a virtuous character, and little about how one might change from one character type to another. In recent years criminal law has been concerned with the issue of recidivism and how our system might reform the criminals we return to society more effectively. This paper considers how Aristotle might say a vicious person could change (...)
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  5.  19
    John Christian Laursen (2011). David Hume on custom and habit and living with skepticism. Daimon: Revista de Filosofia 52:87-99.
    This article is an exploration of David Hume's philosophy of custom and habit as a way of living with skepticism. For Hume, man is a habit-forming animal, and all politics and history take place within a history of custom and habit. This is not a bad thing: life without custom and habit would be a nightmare. Hume draws on the "new science" of thinkers such as Locke, Shaftesbury, Mandeville, Hutcheson, and Butler to foreground the importance of (...)
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  6.  8
    Helen A. Fielding (2014). The Poetry of Habit: Beauvoir and Merleau-Ponty on Aging Embodiment. In Silvia Stoller (ed.), Simone de Beauvoir’s Philosophy of Age: Gender, Ethics. DeGruyter Publishers69-81 69-82.
    As people age their actions often become entrenched—we might say they are not open to the new; they are less able to adapt; they are stuck in a rut. Indeed, in The Coming of Age (La Vieillesse) Simone de Beauvoir writes that to be old is to be condemned neither to freedom nor to meaning, but rather to boredom (Beauvoir 1996, 461; 486). While in many ways a very pessimistic account of ageing, the text does provide promising moments where her (...)
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  7. Tom Sparrow & Adam Hutchinson (eds.) (2013). A History of Habit: From Aristotle to Bourdieu. Lexington Books.
    The essays collected here demonstrate that the philosophy of habit is not confined to the work of just a handful of thinkers, but traverses the entire history of Western philosophy and continues to thrive in contemporary theory. A History of Habit: From Aristotle to Bourdieu is the first book to document the richness and diversity of this history. It demonstrates the breadth, flexibility, and explanatory power of the concept of habit as well as its enduring significance. It (...)
     
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  8.  82
    John Sutton (2007). Batting, Habit, and Memory: The Embodied Mind and the Nature of Skill. Sport in Society 10 (5):763-786.
    in Jeremy McKenna (ed), At the Boundaries of Cricket, to be published in 2007 as a special issue of the journal Sport in Society and as a book in the series Sport in the Global Society (Taylor and Francis).
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  9.  6
    O. H. Mowrer & H. Jones (1945). Habit Strength as a Function of the Pattern of Reinforcement. Journal of Experimental Psychology 35 (4):293.
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  10.  1
    Joel E. Greene (1953). Magnitude of Reward and Acquisition of a Black-White Discrimination Habit. Journal of Experimental Psychology 46 (2):113.
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  11.  4
    Jefferson M. Koonce, Davis J. Chambliss & Arthur L. Irion (1964). Long-Term Reminiscence in the Pursuit-Rotor Habit. Journal of Experimental Psychology 67 (5):498.
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  12.  3
    Merrell E. Thompson & Edward J. Martin (1961). Supplementary Report: Alternation in a T Maze with Habit Held Constant. Journal of Experimental Psychology 62 (6):629.
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  13.  3
    J. M. Stephens (1936). The Conditioned Reflex as the Explanation of Habit Formation: III. The Operation of Two Higher-Order Reactions in Close Succession. Journal of Experimental Psychology 19 (1):77.
  14.  3
    J. M. Felsinger (1944). The Generalization of Extinction Effects Within a Habit Pattern. Journal of Experimental Psychology 34 (6):477.
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  15.  2
    Leon M. Wise (1962). Supplementary Report: The Weinstock Partial Reinforcement Effect and Habit Reversal. Journal of Experimental Psychology 64 (6):647.
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  16.  2
    Nancy T. Paul & Clyde E. Noble (1964). Influence of Successive Habit Reversals on Human Learning and Transfer. Journal of Experimental Psychology 68 (1):37.
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  17.  1
    Robert G. Crowder (1967). Proactive and Retroactive Inhibition in the Retention of a T-Maze Habit in Rats. Journal of Experimental Psychology 74 (2, Pt.1):167-171.
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  18.  2
    Richard J. Koppenaal & Eleanor Jagoda (1968). Proactive Inhibition of a Maze Position Habit. Journal of Experimental Psychology 76 (4p1):664.
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  19.  2
    Eugene Eisman, Adele Asimow & Irving Maltzman (1956). Habit Strength as a Function of Drive in a Brightness Discrimination Problem. Journal of Experimental Psychology 52 (1):58.
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  20.  2
    D. C. McClelland (1943). Studies in Serial Verbal Discrimination Learning. IV. Habit Reversal After Two Degrees of Learning. Journal of Experimental Psychology 33 (6):457.
  21.  2
    C. W. Fairlie (1937). The Effect of Shock at the "Moment of Choice" on the Formation of a Visual Discrimination Habit. Journal of Experimental Psychology 21 (6):662.
  22.  2
    Joseph H. Grosslight, John F. Hall & Winfield Scott (1954). Reinforcement Schedules in Habit Reversal—a Confirmation. Journal of Experimental Psychology 48 (3):173.
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  23.  2
    George W. Doten (1955). The Effects of Rest Periods on Interference of a Well-Established Habit. Journal of Experimental Psychology 49 (6):401.
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  24.  2
    C. P. Duncan (1945). The Effect of Electroshock Convulsions on the Maze Habit in the White Rat. Journal of Experimental Psychology 35 (4):267.
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  25.  1
    Joseph C. Campione & Catherine Wentworth (1969). Differential Cue Habit Strength as a Determinant of Attention. Journal of Experimental Psychology 82 (3):527.
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  26.  1
    Lloyd R. Peterson (1956). Prediction of Response in Verbal Habit Hierarchies. Journal of Experimental Psychology 51 (4):249.
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  27.  1
    S. Koch & W. J. Daniel (1945). The Effect of Satiation on the Behavior Mediated by a Habit of Maximum Strength. Journal of Experimental Psychology 35 (3):167.
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  28.  1
    R. W. Russell & W. S. Hunter (1937). The Effects of Inactivity Produced by Sodium Amytal on the Retention of the Maze Habit in Albino Rats. Journal of Experimental Psychology 20 (5):426.
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  29.  1
    James J. Hug & John J. Porter (1968). Interaction of Habit (H) and Drive (D) in Classical Eyelid Conditioning: H and D as Functions of Ucs Intensity. Journal of Experimental Psychology 77 (1):150.
  30.  1
    Alexander M. Buchwald & Harry G. Yamaguchi (1955). The Effect of Change in Drive Level on Habit Reversal. Journal of Experimental Psychology 50 (4):265.
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  31.  1
    J. A. McGeoch (1932). The Comparative Retention Values of a Maze Habit, of Nonsense Syllables, and of Rational Learning. Journal of Experimental Psychology 15 (6):662.
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  32. R. N. Berry, W. S. Verplanck & C. H. Graham (1943). The Reversal of Discrimination in a Simple Running Habit. Journal of Experimental Psychology 32 (4):325.
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  33. Joseph R. Cautela (1956). Experimental Extinction and Drive During Extinction in a Discrimination Habit. Journal of Experimental Psychology 51 (5):299.
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  34. M. Ray Denny, Ruth H. Wells & Jack L. Maatsch (1957). Resistance to Extinction as a Function of the Discrimination Habit Established During Fixed-Ratio Reinforcement. Journal of Experimental Psychology 54 (6):451.
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  35. J. W. French (1942). The Effect of Temperature on the Retention of a Maze Habit in Fish. Journal of Experimental Psychology 31 (1):79.
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  36. Howard H. Kendler & Roy Lachman (1958). Habit Reversal as a Function of Schedule of Reinforcement and Drive Strength. Journal of Experimental Psychology 55 (6):584.
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  37. Bradley Reynolds (1949). The Relationship Between the Strength of a Habit and the Degree of Drive Present During Acquisition. Journal of Experimental Psychology 39 (3):296.
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  38. Irving Saltzman & Sigmund Koch (1948). The Effect of Low Intensities of Hunger on the Behavior Mediated by a Habit of Maximum Strength. Journal of Experimental Psychology 38 (4):347.
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  39. E. M. Siipola (1941). The Relation of Transfer to Similarity in Habit-Structure. Journal of Experimental Psychology 28 (3):233.
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  40. Moncrieff H. Smith Jr (1952). Instructional Sets and Habit Interference. Journal of Experimental Psychology 44 (4):267.
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  41. W. S. Verplanck (1942). The Development of Discrimination in a Simple Locomotor Habit. Journal of Experimental Psychology 31 (6):441.
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  42. Clare Carlisle (2014). On Habit. 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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  43. Kascha Semon (2009). The Habit of Inhabitation Rethinking Digital Design Via Merleau-Ponty and Proust. 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 acquires a relation to a prefigured place into which she or he is already thrown and can only reshape that (...)
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  44.  15
    Sarah Patterson (2013). Descartes on Nature, Habit and the Corporeal World. Aristotelian Society Supplementary Volume 87 (1):235-258.
    Descartes says that the Meditations contains the foundations of his physics. But how does the work advance his geometrical view of the corporeal world? His argument for this view of matter is often taken to be concluded with the proof of the existence of bodies in the Sixth Meditation. This paper focuses on the work that follows the proof, where Descartes pursues the question of what we should think about qualities such as light, sound and pain, as well as the (...)
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  45.  30
    Sadiya Akram (2013). Fully Unconscious and Prone to Habit: The Characteristics of Agency in the Structure and Agency Dialectic. Journal for the Theory of Social Behaviour 43 (1):45-65.
    While the human agent must have the capacity for reflexivity, intentionality and consciousness, the same agent must also be affected by the social world in which she lives: herein lies the essence of the structure and agency dialectic. This paper argues that while some realists are in principle committed to a dialectical relationship between structure and agency, there is some dissonance between this commitment and the concepts of agency that they develop. I highlight the exclusion of the unconscious and (...) from realist notions of agency and argue that this oversight serves to unbalance the dialectic between structure and agency thereby leading to the over-empowerment of agency. The concepts of agency developed by Margaret Archer, Anthony Giddens and Pierre Bourdieu are discussed in this paper. Archer's concept of agency is argued to focus exclusively on reflexivity whilst neglecting to include the unconscious and habit. Giddens is shown to develop a much improved concept of agency, which includes the unconscious, however, his rejection of the independent causal powers of structure and agency problematises his commitment to the dialectic. A much improved approach to theorising agency, developed within a critical realist framework, is offered drawing on Bourdieu's concept of habitus. The paper concludes with a discussion of gender, and considers how the unconscious and habit can help to better understand the myriad ways in which gender functions in society. (shrink)
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  46.  12
    Jeremy Dunham (2015). From Habit to Monads: Félix Ravaisson's Theory of Substance. British Journal for the History of Philosophy 23 (6):1085-1105.
    In this article, I argue that in his 1838 De l'habitude, Félix Ravaisson uses the analysis of habit to defend a Leibnizian monadism. Recent commentators have failed to appreciate this because they read Ravaisson as a typically post-Kantian philosopher, and underemphasize the distinct context in which he developed his work. I explore three key claims made by interpreters who argue that Ravaisson should be read as a Schellingian, and show [i] that these claims are incompatible with the text of (...)
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  47.  4
    Lisa Holdsworth (forthcoming). Aquinas and the Natural Habit of Synderesis: A Response to Celano. Diametros:35-49.
    Anthony Celano argues that after Thomas Aquinas the flexibility of Aristotle’s ethics gives way to the universal codes of Christian morality. His argument posits that the Schoolmen adopted a line of moral reasoning that follows a Platonic tradition of taking universal moral principles as the basis of moral reasoning. While Thomas does work in a tradition that, resemblant of the Platonic tradition, incorporates inerrant principles of moral reasoning in the habit of _synderesis_, his understanding of those principles is distinctly (...)
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  48.  88
    Clare Carlisle (2005). Creatures of Habit: The Problem and the Practice of Liberation. [REVIEW] Continental Philosophy Review 38 (1-2):19-39.
    This paper begins by reflecting on the concept of habit and discussing its significance in various philosophical and non-philosophical contexts – for this helps to clarify the connections between habit and selfhood. I then attempt to sketch an account of the self as ”nothing but habit,“ and to address the questions this raises about how such a self must be constituted. Finally, I focus on the issue of freedom, or liberation, and consider the possibility of moving beyond (...)
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  49.  9
    Jong Won Kim (2015). Reid on Particularism, Habit, and Personal Identity. Journal of Scottish Philosophy 13 (3):203-217.
    Are the first principles in the philosophy of Thomas Reid derived inductively from particular experience, or are they self-evident? Is Reid an epistemic particularist, or a methodist? Some scholars interpret him as an epistemic particularistic, while others hold that he is a methodist like other philosophers of his time. This debate was central to an exchange between Roderick Chisholm and Keith Lehrer. Taking the general belief in personal identity as an example, this paper aims to show which interpretation is more (...)
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  50.  52
    Mark Sinclair (2011). Ravaisson and the Force of Habit. Journal of the History of Philosophy 49 (1):65-85.
    It is hardly a secret that with the philosophy of David Hume a conception of habit comes to occupy center-stage within epistemological and psychological reflection. Habit or custom is the "great guide of human life,"1 particularly in that it conditions, as the ground of the association of ideas, all our inductions concerning the objects of experience, and our beliefs that causal relations obtain between them. Yet according to Hume, we cannot say what habit itself is. Certainly, An (...)
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