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1. The nature of habit: The physical basis of habit--All living tissue
plastic--Habit a modification of brain tissue--We must form habits. 2.
The place of habit in the economy of our lives: Habit increases skill
and efficiency--Habit saves effort and fatigue--Habit economizes moral
effort--The habit of attention--Habit enables us to meet the
disagreeable--Habit the foundation of personality--Habit saves worry and
rebellion. 3. The tyranny of habit: Even good habits need to be
modified--The tendency of 'ruts.' 4. Habit-forming a part of education:
Youth the time for habit-forming--The habit of achievement. 5. Rules for
habit-forming: James"s three maxims for habit-forming--The preponderance
of good habits over bad . . . . . . . . . . . . . . . . . . . . . . . . 66


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His next remark is another of his characteristic doctrines, that the

_test of a formed habit of virtue, is to feel no pain_; he that feels
pain in brave acts is a coward
His next remark is another of his characteristic doctrines, that the
_test of a formed habit of virtue, is to feel no pain_; he that feels
pain in brave acts is a coward. Whence he proceeds to illustrate the
position, that moral virtue [Greek: aethikae aretae] has to do with
pleasures and pains. A virtuous education consists in making us feel
pleasure and pain at proper objects, and on proper occasions.
Punishment is a discipline of pain. Some philosophers (the Cynics)
have been led by this consideration to make virtue consist in apathy,
or insensibility; but Aristotle would regulate, and not extirpate our
sensibilities (III.).


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