Summary
Aristotle delivers one of philosophy's most practical insights: you become what you repeatedly do. Just like learning to play piano or build houses, developing good character happens through practice, not theory. You can't just read about being brave or honest—you have to act bravely and honestly until it becomes second nature. The key is finding the sweet spot between extremes. Courage sits between cowardice (too little) and recklessness (too much). Generosity balances between stinginess and wasteful spending. This 'golden mean' isn't a mathematical middle—it's what's right for your specific situation. A trainer knows that six pounds of food might be perfect for one athlete but too much for a beginner. The same applies to emotions and actions: the right amount of anger, confidence, or spending depends on the circumstances. Aristotle warns that most people take shortcuts, thinking they can become good people just by understanding virtue intellectually. But that's like expecting to get healthy by reading about exercise instead of actually working out. The chapter emphasizes that building character is hard work because hitting the right balance requires constant attention. You have to know your own tendencies—do you naturally lean toward being too cautious or too reckless?—and consciously pull yourself toward the opposite extreme to find your center. This isn't about perfection; it's about developing the practical wisdom to navigate real situations with better judgment.
Coming Up in Chapter 3
Having established how virtue works in theory, Aristotle turns to the messy reality of making moral choices. Book III explores what makes an action truly voluntary and how we can take responsibility for our decisions even when circumstances are complicated.
Share it with friends
An excerpt from the original text.(~500 words)
BOOK II ====================================================================== 1 Virtue, then, being of two kinds, intellectual and moral, intellectual virtue in the main owes both its birth and its growth to teaching (for which reason it requires experience and time), while moral virtue comes about as a result of habit, whence also its name (ethike) is one that is formed by a slight variation from the word ethos (habit). From this it is also plain that none of the moral virtues arises in us by nature; for nothing that exists by nature can form a habit contrary to its nature. For instance the stone which by nature moves downwards cannot be habituated to move upwards, not even if one tries to train it by throwing it up ten thousand times; nor can fire be habituated to move downwards, nor can anything else that by nature behaves in one way be trained to behave in another. Neither by nature, then, nor contrary to nature do the virtues arise in us; rather we are adapted by nature to receive them, and are made perfect by habit. Again, of all the things that come to us by nature we first acquire the potentiality and later exhibit the activity (this is plain in the case of the senses; for it was not by often seeing or often hearing that we got these senses, but on the contrary we had them before we used them, and did not come to have them by using them); but the virtues we get by first exercising them, as also happens in the case of the arts as well. For the things we have to learn before we can do them, we learn by doing them, e.g. men become builders by building and lyreplayers by playing the lyre; so too we become just by doing just acts, temperate by doing temperate acts, brave by doing brave acts. This is confirmed by what happens in states; for legislators make the citizens good by forming habits in them, and this is the wish of every legislator, and those who do not effect it miss their mark, and it is in this that a good constitution differs from a bad one. Again, it is from the same causes and by the same means that every virtue is both produced and destroyed, and similarly every art; for it is from playing the lyre that both good and bad lyre-players are produced. And the corresponding statement is true of builders and of all the rest; men will be good or bad builders as a result of building well or badly. For if this were not so, there would have been no need of a teacher, but all men would have been born good or bad at their craft. This, then, is the case with the virtues also; by doing the acts that we do in our transactions with other men we become just or unjust, and by doing the acts that we do in the presence of danger, and...
Master this chapter. Complete your experience
Purchase the complete book to access all chapters and support classic literature
As an Amazon Associate, we earn a small commission from qualifying purchases at no additional cost to you.
Available in paperback, hardcover, and e-book formats
Intelligence Amplifier™ Analysis
The Road of Repeated Actions - How You Become Who You Are
Character is formed through repeated actions, not good intentions or intellectual understanding.
Why This Matters
Connect literature to life
This chapter teaches that lasting change comes from consistent daily actions, not good intentions or theoretical knowledge.
Practice This Today
This week, notice one behavior you want to change and practice the opposite extreme in low-stakes situations—if you're too agreeable, practice saying 'no' to small requests; if you're too blunt, practice adding one kind word to criticism.
Now let's explore the literary elements.
Terms to Know
Moral virtue
Character traits like courage, honesty, or generosity that you develop through practice, not through reading or thinking about them. Unlike intellectual virtues (like knowing math), moral virtues come from repeatedly doing the right thing until it becomes automatic.
Modern Usage:
When we say someone has 'good character' or 'strong values,' we're talking about moral virtues they've built through consistent actions.
Habit (ethos)
The Greek word for the customs and repeated behaviors that shape who you become. Aristotle argues that virtue isn't something you're born with—it's something you build through daily practice, like muscle memory.
Modern Usage:
This is why we talk about 'building good habits' or say 'practice makes perfect'—repetition literally rewires your brain.
Golden mean
The sweet spot between two extremes that represents the virtuous choice in any situation. It's not a mathematical middle but the right amount for the specific circumstances and person involved.
Modern Usage:
Finding work-life balance, knowing when to speak up versus stay quiet, or spending money wisely all require finding your personal golden mean.
Potentiality versus activity
Aristotle's distinction between having the capacity for something and actually doing it. We're born with the potential for virtue, but we only develop it through action, not just understanding.
Modern Usage:
It's the difference between knowing how to drive and actually being a good driver—knowledge without practice doesn't create skill.
Excess and deficiency
The two ways you can miss the mark of virtue—having too much or too little of a quality. Courage sits between cowardice (deficiency) and recklessness (excess).
Modern Usage:
When we say someone is 'too nice' (pushover) or 'not nice enough' (rude), we're identifying excess and deficiency around kindness.
Practical wisdom
The ability to figure out the right action in specific situations. It's not about following rigid rules but developing good judgment through experience and reflection.
Modern Usage:
Street smarts, emotional intelligence, or knowing how to read a room all demonstrate practical wisdom in action.
Characters in This Chapter
The trainer
Example figure
Aristotle uses this as an analogy for how virtue works—a trainer knows that six pounds of food is right for one athlete but too much for a beginner. The same portion isn't right for everyone.
Modern Equivalent:
The experienced manager who knows each employee needs different motivation
The person who thinks they can become good by understanding virtue
Cautionary example
Aristotle criticizes people who think reading about virtue or understanding it intellectually will make them virtuous, comparing them to sick people who listen to doctors but don't take medicine.
Modern Equivalent:
The person who reads self-help books but never changes their behavior
Key Quotes & Analysis
"We are what we repeatedly do. Excellence, then, is not an act, but a habit."
Context: Explaining how moral virtue develops through repeated practice rather than natural talent
This quote captures the entire foundation of character development. Aristotle argues that becoming a good person isn't about making one heroic choice, but about making small good choices consistently until they become automatic.
In Today's Words:
You become what you practice every day—character is built through consistency, not one-time decisions.
"Virtue, then, is a state of character concerned with choice, lying in a mean."
Context: Defining what virtue actually is in practical terms
This defines virtue as an active skill in making good choices, specifically finding the right balance for each situation. It's not about following rules but developing judgment.
In Today's Words:
Being a good person means getting good at making choices that hit the sweet spot for whatever situation you're in.
"Anyone can become angry—that is easy. But to be angry with the right person, to the right degree, at the right time, for the right purpose, and in the right way—that is not easy."
Context: Illustrating how virtue requires skill and judgment, not just good intentions
This perfectly captures why virtue is hard work. Having emotions or impulses is natural, but channeling them appropriately requires practice and wisdom. The 'right way' depends on context.
In Today's Words:
Getting mad is easy—knowing when, how much, and at whom to get mad takes real skill.
Thematic Threads
Personal Growth
In This Chapter
Growth happens through consistent practice and finding balance between extremes, not through understanding alone
Development
Introduced here as the foundation of character development
In Your Life:
You might recognize this when you keep reading self-help books but never actually change your daily habits.
Class
In This Chapter
Different people need different amounts of courage, generosity, or confidence based on their circumstances and natural tendencies
Development
Introduced here as contextual wisdom rather than universal rules
In Your Life:
You might see this in how the 'right' amount of assertiveness varies dramatically between your workplace and your family dynamics.
Identity
In This Chapter
Your identity is shaped by what you repeatedly do, not by your thoughts, intentions, or self-image
Development
Introduced here as the core mechanism of character formation
In Your Life:
You might notice this when your actions consistently contradict how you see yourself or want to be seen.
Social Expectations
In This Chapter
Society expects shortcuts to character development, but real virtue requires the same deliberate practice as any skill
Development
Introduced here as the gap between social expectations and reality
In Your Life:
You might experience this pressure when others expect you to change overnight or when you expect the same of yourself.
Human Relationships
In This Chapter
Healthy relationships require practicing the right balance of giving and receiving, speaking and listening, until it becomes natural
Development
Introduced here through the golden mean principle applied to interpersonal dynamics
In Your Life:
You might see this in how some relationships feel effortless because both people have practiced good relationship habits.
You now have the context. Time to form your own thoughts.
Discussion Questions
- 1
According to Aristotle, what's the difference between knowing what courage looks like and actually being courageous?
analysis • surface - 2
Why does Aristotle say that finding the 'golden mean' isn't like following a recipe with exact measurements?
analysis • medium - 3
Think about someone you know who's really good at their job. How did they get that way - through training or through years of practice?
application • medium - 4
If you wanted to become more patient with difficult people, what would Aristotle say you should do instead of just promising yourself to 'be more patient'?
application • deep - 5
What does this chapter reveal about why people often struggle to change their habits even when they know what they should do?
reflection • deep
Critical Thinking Exercise
Track Your Practice Gap
Pick one area where you want to improve (patience, speaking up, managing money, staying calm under pressure). For the next three days, notice the gap between what you know you should do and what you actually do in that moment. Don't try to fix it yet - just observe and write down what happened each time.
Consider:
- •Look for patterns in when the gap is biggest - certain times of day, specific triggers, or particular people
- •Notice if your 'natural lean' is toward one extreme (too much or too little) in most situations
- •Pay attention to the difference between how you handle familiar situations versus new or stressful ones
Journaling Prompt
Write about a skill or character trait you've actually developed through consistent practice. How long did it take? What did the practice look like day-to-day? How did you know when it started becoming natural?
Coming Up Next...
Chapter 3: The Anatomy of Choice
What lies ahead teaches us to distinguish between truly voluntary actions and those done under pressure, and shows us understanding your motivations is key to building good character. These patterns appear in literature and life alike.