View source for ἕξις

{{LSJ1
|Full diacritics=ἕξις
|Medium diacritics=ἕξις
|Low diacritics=έξις
|Capitals=ΕΞΙΣ
|Transliteration A=héxis
|Transliteration B=hexis
|Transliteration C=eksis
|Beta Code=e(/cis
|Definition=εως, ἡ, ([[ἔχω]]):<br><span class="bld">I</span> ([[ἔχω]] trans.) [[having]], [[being in possession of]], [[possession]], [[ἐπιστήμη]]ς [[ἕξις]], opp. [[κτῆσις]], Pl.Tht.197b; νοῦ Id.Cra. 414b; ἡ τῶν ὅπλων Id.Lg.625c, cf. R.433e, Sph.247a, al., Arist. Metaph.1022b4; opp. [[στέρησις]], ib.1055b13, S.E.P.3.49.<br><span class="bld">2</span> in [[surgery]], [[posture]], Hp.Off.3; ἕξις ἢ [[θέσις]] ib.15.<br><span class="bld">II</span> ([[ἔχω]] intr.) a [[being]] in a [[certain]] [[state]], a [[permanent]] [[condition]] as [[produce]]d by [[practice]] ([[πρᾶξις]]), diff. from [[σχέσις]] (which is alterable) (v. infr.):<br><span class="bld">1</span> [[state]] or [[habit]] of [[body]], Id.Aph.2.34, cf. Pl.Tht.153b; ἕξις [[ὑγιεινός|ὑγιεινή]] (so also X.Mem.1.2.4), opp. [[διάθεσις]] [[ἀθλητικός|ἀθλητική]], Hp.Alim.34; [[σχέσις]] καὶ ἕξις καὶ [[ἡλικίη]] Id.Mochl.41; ἡ [[φύσις]] καὶ ἡ ἕξις Id.Acut.43: pl., Thphr. Sens.69: generally, [[condition]], ἐν ἕξει τοῦ [[δρᾶν]] D.H.Comp. 25; ἕξις λεπτὴ κατὰ τοῦτο τὸ [[μέρος]] Hp.Art.12; τῷ θερμὴν ἕξιν ἔχοντι Polystr. p.26W.; [[outward appearance]], ἡ ἕξις τοῦ σώματος [[κρείσσων]] LXXDa. 1.15, cf. 1 Ki.16.7, Sm.La.4.7; [[habit]] of a [[vine]], Thphr.CP3.14.5; of material objects, ὑπὸ μιᾶς ἕξεως συνέχεσθαι S.E.M.7.102, cf. Ph.2.511, Stoic.2.124,al.<br><span class="bld">b</span> medic., the [[system]], Ath.2.45e, Mnesith. ib.54b, Paul.Aeg.3.59.<br><span class="bld">2</span> [[state]] or [[habit]] of [[mind]], ἕξις κακίης Democr. 184; τὰς φύσεις τε καὶ ἕξεις τῶν ψυχῶν Pl.Lg.650b, etc.; ἡ ἐν τῇ ψυχῇ [[ἕξις]], opp. ἡ τῶν σωμάτων [[ἕξις]], Id.Tht.l.c.; πονηρᾶς ψυχῆς ἕξει ib.167b; [[λαμβάνειν]] ἕξιν τιμιωτέραν Id.R.591b.<br><span class="bld">b</span> esp. [[acquired habit]], opp. [[ἐνέργεια]], Arist.EN1098b33,al.<br><span class="bld">3</span> [[train]]ed [[habit]], [[skill]], Pl.Phdr. 268e, Arist.Pr.955b1, Plb.10.47.7, D.S.2.29; [[τέχνη]] defined as ἕξις ἢ [[διάθεσις]] ἀπὸ [[παρατήρησις|παρατηρήσεως]] Phld.Rh.1.69S.; ἄκρα ἕξις D.H.Comp.11: c. gen., τὴν τῶν Ἰουδαϊκῶν γραμμάτων ἕξιν Aristeas 121; ἕξις πολιτικῶν λόγων Phld.Rh.2.35 S. (Almost confined to Prose, but cf. Orph.A. 391.)
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{{pape
|ptext=[[https://www.translatum.gr/images/pape/pape-01-0882.png Seite 882]] ἡ ([[ἔχω]]), 1) das Haben, Besitzen; τῆς ἐπιστήμης Plat. Theaet. 197 a; ὅπλων Legg. I, 625 c; καὶ [[παρουσία]] δικαιοσύνης Soph. 247 a; vgl. Arist. Categ. 10; <span class="ggns">Gegensatz</span> von [[στέρησις]], S. Emp. Pyrrh. 3, 50. – 2) Gew. der Zustand, die Beschaffenheit; τῶν σωμάτων Plat. Theaet. 153 b; ἀνδραπόδου Legg. XII, 966 b; bes. gute, kräftige Körperkonstitution, Xen. Mem. 1, 2, 4; Hippoer.; oft auf das Geistige übertr., nach Plat. Def. 414 c [[διάθεσις]] ψυχῆς καθ' ἣν ποιοί τινες λεγόμεθα, wie Phil. 11 d [[ἕξις]] ψυχῆς καὶ [[διάθεσις]] verbunden ist; φύσεις καὶ ἕξεις τῶν ψυχῶν Legg. I, 650 b; Arist. sagt Eth. 2, 5, neben δυνάμεις u. [[πάθη]], ἕξεις δὲ [[λέγω]], καθ' ἃς πρὸς τὰ [[πάθη]] ἔχομεν εὖ ἢ κακῶς; bes. im <span class="ggns">Gegensatz</span> gegen [[πρᾶξις]] u. [[ἐνέργεια]], ein passiver Zustand der Seele. S. Emp. adv. math. 8, 81 unterscheidet [[ἕξις]] von [[φύσις]] u. [[ψυχή]]. – Geschicklichkeit, Erfahrung, ἐν ἀστρολογίᾳ μεγίστην ἕξιν ἔχειν D. Sic. 3, 31; vgl. Pol. 1, 51, 4. 21, 7, 3; Arist. probl. 30, 2, Schäfer zu D. Hal. C. V. p. 7; firma illa facilitas, quam Graeci ἕξιν vocant, Quinct. I. O. 10 prooem. Von Dichtern nur Sp., wie Orph. Arg. 389.
}}
{{bailly
|btext=εως (ἡ) :<br />manière d’être, état :<br /><b>1</b> [[bonne constitution du corps]];<br /><b>2</b> état <i>ou</i> habitude de l'esprit <i>ou</i> de l'âme;<br /><b>3</b> [[faculté]], [[capacité résultant de l'expérience]], [[expérience]].<br />'''Étymologie:''' [[ἔχω]].
}}
{{elru
|elrutext='''ἕξις:''' εως ἡ<br /><b class="num">1</b> [[владение]], [[обладание]] (ἐπιστήμης [[κτῆσις]] καὶ ἕ. Plat.);<br /><b class="num">2</b> [[состояние]], [[свойство]] (τοῦ σώματος Plat., Plut.; τῆς ψυχῆς Plat., Arst. и ἐν τῇ ψυχῇ Plat.);<br /><b class="num">3</b> филос. (в отличие от [[διάθεσις]] и [[πάθος]]) устойчивое состояние (διαφέρει ἕ. διαθέσεως τῷ πολυχρονιώτερον εἶναι Arst.);<br /><b class="num">4</b> навык(и), опыт(ность) (ἐν ἀστρολογίᾳ Polyb. и εἰς τὴν ἀστρολογίαν Diod.; τῶν πληρωμάτων Polyb.);<br /><b class="num">5</b> [[предрасположение]], [[способность]] (πονηρὰ ψυχῆς ἕ. Plat.; τὰ ἔργα σημεῖα τῆς ἕξεώς ἐστιν Arst.).
}}
{{ls
|lstext='''ἕξις''': -εως, ἡ, (ἕξω, μέλλ. τοῦ ἔχω). Ι. (ἔχω μεταβ.) τὸ ἔχειν ἢ κατέχειν τι, ἐπιστήμης [[ἕξις]], ἐν ἀντιθ. πρὸς τὸ [[κτῆσις]], Πλάτ. Θεαίτ. 197Β· νοῦ ὁ αὐτ. ἐν Κρατ. 414Β· ἡ τῶν ὅπλων ὁ αὐτ. ἐν Νόμοις 625C· πρβλ. Πολ. 433Ε, Σοφιστ. 247Α, κ. ἀλλ., Ἀριστ. Μετὰ τὰ Φυσ. 4. 20, 1 ΙΙ. (ἔχω ἀμεταβ.) τὸ εὑρίσκεσθαι ἔν τινι καταστάσει, διαρκὴς [[κατάστασις]] προκύπτουσα [[ἕνεκα]] συνηθείας ἢ ἀσκήσεως (πράξεως) διαφέρουσα τῆς σχέσεως (ἥτις μεταβάλλεται). 1) [[κατάστασις]] ἢ [[διάθεσις]] τοῦ σώματος, Ἱππ. Ἀφ. 1245· ἔτι καὶ ἰδιαιτέρου μέρους τοῦ σώματος, [[ἕξις]] λεπτὴ κατὰ τοῦτο τὸ [[μέρος]] ὁ αὐτὸς π. Ἄρθρ. 789· [[ἕξις]], [[συνήθεια]], ὡς καὶ νῦν, ταύτην γὰρ τὴν ἓξιν ὑγιεινήν... ἱκανῶς [[εἶναι]]... ἔφη Ξεν. Ἀπομν. 1. 2, 4. Πλάτ. 2) [[κατάστασις]] ἢ [[συνήθεια]] τῆς ψυχῆς, ἐν ἀντιθέσει πρὸς τὴν δύναμιν (φυσικὸν προσὸν), Πλάτ. Νόμοι 650Β, κτλ.· ἡ ἐν τῇ ψυχῇ [[ἕξις]], ἡ ἐν τῇ ψυχῇ ἐνυπάρχουσα [[κατάστασις]], ὁ αὐτὸς ἐν Θεαιτ. 153Β πονηρᾷ ψυχῆς ἕξει [[αὐτόθι]] 167Α· ἕξιν τινὰ λαμβάνειν ὁ αὐτὸς Πολ. 591Β· - ἰδίως [[πρόσκτητος]] [[συνήθεια]], ἐν ἀντιθ. πρὸς τὸ [[ἐνέργεια]], ἐν ἕξει ἢ ἐνεργείᾳ Ἀριστ. Ἠθ. Ν. 1. 8, 9., 2. 1, 7., 3. 7. 6, κ. ἀλλ.· ἀλλ’ [[ἐνίοτε]] περιλαμβάνει τὴν ἐνέργειαν, ὁ αὐτὸς Μετὰ τὰ Φυσ. 4. 20. 3) [[ἐπιτηδειότης]], [[ἱκανότης]], ὡς [[ἀποτέλεσμα]] ἀσκήσεως ἢ πείρας, Πλάτ. Φαῖδρ. 268Ε, Ἀριστ. Προβλ. 30. 2, κτλ.· - πρβλ. [[ἑκτικός]].
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{{StrongGR
|strgr=from [[ἔχω]]; [[habit]], i.e. (by [[implication]]) [[practice]]: [[use]].
}}
{{Thayer
|txtha=ἕξεως, ἡ ([[ἔχω]], [[future]] [[ἕξω]]), a [[habit]], [[whether]] of [[body]] or of [[mind]] ([[Xenophon]], [[Plato]], [[Aristotle]], others); a [[power]] [[acquired]] by [[custom]], [[practice]], [[use]] ("firma quaedam facilitas, quae apud Graecos [[ἕξις]] nominatur," Quintilian 10,1at the [[beginning]]); so ἐν [[τούτοις]] ἱκανήν ἕξιν περιποιησάμενος, Sir. prol. 7; ἕξιν ἔχειν γραμματικης, [[Polybius]] 10,47, 7; ἐν τοῖς πολεμικοῖς, 21,7, 3; ἐν [[ἀστρολογία]] μεγίστην, Diodorus 2,31; λογικήν ἕξιν περιποιουμενος, [[Philo]], aleg. legg. 1,4).
}}
{{lsm
|lsmtext='''ἕξις:''' -εως, ἡ ([[ἔξω]], μέλ. του [[ἔχω]]),·<br /><b class="num">I.</b> μτβ., [[κτήση]], [[κατοχή]], σε Πλάτ.<br /><b class="num">II. 1.</b> αμτβ., [[φυσική]] [[κατάσταση]] ή [[συνήθεια]] του σώματος, [[ιδίως]], λέγεται για [[καλή]] [[φυσική]] [[κατάσταση]] ή [[συνήθεια]], σε Ξεν., Πλάτ.<br /><b class="num">2.</b> νοητική [[κατάσταση]], στον ίδ.
}}
{{wkpen
|wketx=Hexis (Ancient Greek: ἕξις) is a relatively stable [[arrangement]] or [[disposition]], for example a person's health or knowledge or character. It is an Ancient Greek word, important in the philosophy of Aristotle, and because of this it has become a traditional word of philosophy. It stems from a verb related to possession or "having", and Jacob Klein, for example, translates it as "[[possession]]". It is more typically translated in modern texts occasionally as "[[state]]" (e.g., H. Rackham), but more often as "[[disposition]]".

Being in a truly fixed state, as opposed to being stable, is not implied in the original Aristotelian usage of this word. He uses the example of "health" being a hexis.

<blockquote class="blockquote1">"Having" (hexis) means (a) In one sense an activity (energeia), as it were, of the haver and the thing had, or as in the case of an action (praxis) or motion; for when one thing makes and another is made, there is between them an act of making. In this way between the man who has a garment and the garment which is had, there is a "having (hexis)." Clearly, then, it is impossible to have a "having" (hexis) in this sense; for there will be an infinite series if we can have the having of what we have. But (b) there is another sense of "having" which means a disposition (diathesis), in virtue of which (kath' ho) the thing which is disposed is disposed well or badly, and either independently or in relation to something else. E.g., health is a state (hexis), since it is a disposition of the kind described. Further, any part of such a disposition is called a state (hexis); and hence the excellence (arete) of the parts is a kind of state (hexis).<br>— Aristot. Met. 5.1022b</blockquote>

So according to [[Aristotle]], a "hexis" is a type of "[[disposition]]" ([[diathesis]]) which he in turn describes in the same as follows...

<blockquote class="blockquote1">"Disposition" means arrangement (taxis) of that which has parts, either in space (topos) or in potentiality (dunamis) or in form (eidos). It must be a kind of position (thesis), as indeed is clear from the word, "disposition" (diathesis).<br>— Aristot. Met. 5.1022b</blockquote>

And specifically it is the type of disposition "in virtue of which (kath' ho) the thing which is disposed is disposed well or badly, and either independently or in relation to something else".

The wording "in virtue of which" was also described in the same passage...

<blockquote class="blockquote1">"That in virtue of which" has various meanings. (a) The form or essence of each individual thing; e.g., that in virtue of which a man is good is "goodness itself." (b) The immediate substrate in which a thing is naturally produced; as, e.g., color is produced in the surface of things. Thus "that in virtue of which" in the primary sense is the form , and in the secondary sense, as it were, the matter of each thing, and the immediate substrate. And in general "that in virtue of which" will exist in the same number of senses as "cause." For we say indifferently "in virtue of what has he come?" or "for what reason has he come?" and "in virtue of what has he inferred or inferred falsely?" or "what is the cause of his inference or false inference?" (And further, there is the positional sense of kath' ho, "in which he stands," or "in which he walks"; all these examples denote place or position).<br>— Aristot. Met. 5.1022a</blockquote>

In Aristotle then, a hexis is an arrangement of parts such that the arrangement might have excellence, being well arranged, or in contrast, might be badly arranged. Also see Aristotle's Categories viii where a hexis ("habit" in the translation of Edghill) is contrasted with a disposition (diathesis) in terms of it being more permanent and less easy to change. The example given is "knowledge" (epistemē).

In perhaps the most important case, Aristotle contrasted hexis with energeia (in the sense of activity or operation) at Nicomachean Ethics I.viii.1098b33 and Eudemian Ethics II.i.1218b. The subject here was eudaimonia, the proper aim of human life, often translated as "[[happiness]]" and hexis is contrasted with energeia (ἐνέργεια) in order to show the correctness of a proposed definition of [[eudaimonía|eudaimonia]] - "activity ([[ἐνέργεια]]) in conformity with virtue"

<blockquote class="blockquote1">Now with those who pronounce happiness to be virtue, or some particular virtue, our definition is in agreement; for ‘activity (ἐνέργεια) in conformity with virtue’ (aretē) involves virtue. But no doubt it makes a great difference whether we conceive the Supreme Good to depend on possessing virtue or on displaying it—on disposition (ἕξις), or on the manifestation of a disposition in action. For a man may possess the disposition without its producing any good result, as for instance when he is asleep, or has ceased to function from some other cause; but virtue in active exercise cannot be inoperative—it will of necessity act (praxis), and act well (eu praxei). And just as at the Olympic games the wreaths of victory are not bestowed upon the handsomest and strongest persons present, but on men who enter for the competitions—since it is among these that the winners are found,—so it is those who act rightly who carry off the prizes and good things of life.<br>— Aristot. Nic. Eth. 1098b</blockquote>
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{{mdlsj
|mdlsjtxt=[[ἕξις]], εως [ἕξω, fut. of ἔχω]<br /><b class="num">I.</b> a having, [[possession]], Plat.<br /><b class="num">II.</b> (intr.) a [[habit]] of [[body]], esp. a [[good]] [[habit]], Xen., Plat.<br /><b class="num">2.</b> a [[habit]] of [[mind]], Plat.
}}
{{Chinese
|sngr='''原文音譯'''：›xij 赫克西士<br />'''詞類次數'''：名詞（1）<br />'''原文字根'''：有（著）<br />'''字義溯源'''：習慣，練習，習用；源自（[[ἔχω]]）*=持）<br />'''出現次數'''：總共（1）；來（1）<br />'''譯字彙編'''：<br />1） 習用（1） 來5:14
}}
{{WoodhouseReversedUncategorized
|woodrun=[[condition]], [[disposition]], [[habit]], [[state]], [[acquired habit]], [[state of mind]]
}}
{{mantoulidis
|mantxt=(=[[συνήθεια]]). Ἀπό τό ἕξω τοῦ [[ἔχω]], ὅπου δές γιά περισσότερα παράγωγα.
}}