The quote “We are what we repeatedly do. Excellence, then, is not an act, but a habit” is generally attributed to Aristotle, the ancient Greek philosopher. However, it is worth noting that Aristotle did not say these exact words, but the sentiment aligns closely with his teachings, particularly those found in his work “Nicomachean Ethics.” In this seminal text on virtue and moral character, Aristotle explores the concept of eudaimonia, often translated as “flourishing” or “well-being,” and how it can be achieved through virtuous living.
Aristotle believed that virtues like courage, wisdom, and justice aren’t innate qualities but are acquired through practice. Just as a musician becomes proficient by consistently practicing their instrument, individuals become virtuous by repeatedly performing virtuous actions. Virtues, for Aristotle, are habits that we develop over time through repeated action, done in accordance with reason. Thus, when he speaks of excellence as a habit, he is suggesting that it is the end result of a consistent pattern of virtuous behavior, guided by rational thought and moral understanding.
The context in which Aristotle wrote was one that highly valued the cultivation of virtues as a pathway to a well-lived life. His philosophical inquiries were not just abstract concepts but were seen as practical guidelines for living a good life. In a society that appreciated the potentials and pitfalls of human action, Aristotle’s focus on habit as a mechanism for achieving excellence had, and continues to have, profound implications. It shifts the focus from isolated acts or inherent traits to the ongoing practice of virtue, reinforcing the idea that character is not a fixed attribute but a dynamic quality that can be developed and refined through continual effort.
The Diligence of Michael Faraday: Excellence through Repetition
In the early 19th century, Michael Faraday, a man with scant formal education, served as a humble bookbinder’s apprentice. His socio-economic background and lack of traditional schooling would suggest an unremarkable future. However, Faraday possessed an insatiable curiosity for science, fueled by the books he encountered during his apprenticeship.
Conscious of his limitations but eager to learn, Faraday attended public lectures by Sir Humphry Davy, a prominent chemist of his time, even taking diligent notes that he later bound into a book. The act of attending these lectures wasn’t a one-off venture; it was a commitment. Faraday then mustered the courage to send this book of notes to Davy along with a request for employment—a bold act that eventually led to his employment as Davy’s lab assistant.
Through years of laborious experimentation and observation, Faraday developed into a self-taught scientist, making groundbreaking contributions in the fields of electromagnetism and electrochemistry. The repetitive acts of inquiry, meticulous note-taking, and continuous experiments served as his path to excellence. He didn’t revolutionize science through a single act of genius; rather, he applied himself consistently, honing his skills and expanding his understanding bit by bit.
Michael Faraday’s life stands as a testament to Aristotle’s notion that “we are what we repeatedly do.” He was not born into excellence; he cultivated it through habit. His ceaseless efforts, driven by an innate curiosity and honed through years of disciplined work, turned him into one of the most influential scientists in history. Faraday’s journey illustrates that excellence is not an instantaneous accomplishment but the fruit of a lifelong commitment to consistent action and perpetual learning.
The story of Michael Faraday serves as a compelling embodiment of Aristotle’s pronouncement: “We are what we repeatedly do. Excellence, then, is not an act, but a habit.” Faraday’s journey from a bookbinder’s apprentice to a monumental figure in science illuminates the transformative power of disciplined, repeated action. The narrative unfolds not as a series of isolated eureka moments but as a continuum of steady, methodical work. In doing so, it captures the Aristotelian essence that virtues—and in this case, scientific acumen—are not so much innate talents as they are learned habits cultivated over time.
Faraday’s story reveals another layer of Aristotle’s philosophy, which highlights the role of ‘practice’ in human excellence. Faraday’s persistent attendance at Davy’s lectures, his assiduous note-taking, and his courageous act of reaching out for mentorship were part of a cultivated strategy, not random strokes of luck or sporadic bursts of energy. This continuous ‘practice’ underscores the Aristotelian notion that becoming virtuous—or in this case, becoming excellent in a scientific field—requires consistent and rational actions. Faraday consciously chose to engage with scientific discourse, to work under a mentor, and to immerse himself in endless experiments, laying down the bricks of excellence one at a time.
Furthermore, the story brings into relief the accessibility of excellence. Faraday was not born into privilege; he did not have the advantages of wealth or formal education. His ascent serves as a potent reminder that excellence is not the exclusive domain of the well-born or the inherently talented. Anyone with the will to engage in consistent, focused effort can strive for it. This democratization of excellence, a life open to all willing to engage in the repeated acts that cultivate virtue, deeply resonates with Aristotle’s ethical framework. It shows that the path to a well-lived life is paved with the cobblestones of daily, deliberate actions.