In this blog post, we will deeply explore whether excellence in character is formed through repeated training and environment, or whether it is innate.
How is excellence acquired, and can it be taught? Aristotle answers this question by stating that excellence of intellect can be taught, but excellence of character, being irrational, cannot be taught and must be acquired through training. He viewed human nature as composed of two elements: reason and emotion. He argued that the rational part can be developed through education, but the emotional part—character—can only be formed through repeated training and experience.
He likens acquiring good character to mastering a skill. According to him, one learns to play the lyra by playing the lyra, and one learns to ride a horse by riding a horse. When seeking to acquire any skill, one initially acts according to the teacher’s instructions. Through repeated practice, the action becomes progressively easier until it becomes second nature. Similarly, a child must learn step by step how to act truthfully, generously, and courteously in various situations. By honing these behaviors through training and repetition, they become increasingly easier to perform, and eventually, the child develops the ability to judge for themselves.
Repetitive action alone is not the only crucial element in the formation of character. Aristotle also emphasized the influence of environment. He believed the environment a child encounters during their growth plays a crucial role in shaping their character. An environment that provides good examples and lessons can greatly contribute to a child developing a sound character. For instance, when parents or teachers themselves set an example and demonstrate proper behavior to a child, it goes beyond mere instruction; it becomes deeply ingrained in the child’s subconscious and takes root as part of their character.
He pointed out that proper training should not be coercive but should be enjoyable in itself. Furthermore, a person trained in this way comes to enjoy handling tasks correctly, desires to handle them correctly, and finds doing the right thing effortless. Thus, excellence in character relates not only to what people ‘do’ but also to what they ‘want to do’. Moreover, it is not enough to act generously once or twice; one must consistently act generously and possess an emotional inclination toward such actions to truly possess excellence of character in generosity.
Furthermore, Aristotle argues that excellence of character goes beyond mere compliance with social norms or moral standards; it is an essential element for humans to lead a happy life. He believed that only a person of good character is truly happy. This is because such a person experiences satisfaction and a sense of accomplishment from their own actions, an inner joy independent of external praise or reward.
Consider Aristotle’s view through the following example. Gap-dol is upright in character and brimming with confidence. If he attended a gathering where he perceived the majority acting improperly, he would voice criticism against their actions and feel little difficulty doing so. Meanwhile, suppose the shy and indecisive Byeong-sik also attended a gathering and judged the majority’s behavior to be wrong. In such a case, Byeong-sik could stand up and say the majority’s actions are wrong, but doing so would require immense willpower and a difficult internal struggle. If Byeong-sik did act that way, we would praise him for his courage. Yet, in Aristotle’s view, the person of outstanding character is Gap-dol. This is because he does the right thing without internal conflict.
If we are asked not whom we should admire, but what kind of person we wish to raise our children to be, we would likely align closer with Aristotle’s view. This is because we would want to raise our children to be like Gap-dol. Furthermore, our desire to help children live internally happy and fulfilling lives, rather than merely pursuing social success, aligns with Aristotle’s educational philosophy.
