 To identify the substantive standards of practical reasoning, Aristotelian constructivism starts with a study of the complexity of our rational animal nature, which excludes that the principles constitutive of human rationality can be merely formal. In contrast to Kantian self-legislation, Aristotelian constructivism emphasizes the interplay between rational and animal nature, focusing especially on training and shaping the affective and sensitive aspects of our nature. In particular, it emphasizes the transformative effects of reflection on passions and desires, and the possibility of developing a ‘second nature’, thanks to complex processes such as habituation and education (LeBar 2008: 197). The key feature of this account is the claim that practical rationality does not merely direct our affective responses toward adequate objects but also structurally transforms our animal sensibility into character. The relevant norms and their applications to practical reasoning are the work of practical wisdom (phronesis), in conjunction with the excellences of character, as Aristotle suggests (LeBar 2013a).