Anger

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Anger or wrath is an intense emotional response usually involving agitation, malice, or retribution. This is an emotion that involves an uncomfortable and unfriendly response that is strong against the provocation, pain, or perceived threat. Anger can occur when a person feels their personal limits are being or will be violated. Some have a learned tendency to react to anger through retaliation as a way to cope. Raymond Novaco of the University of California Irvine, who since 1975 has published a large amount of literature on this subject, sorting out anger into three modalities: cognitive (judgment), somatic-affective (tension and agitation), and behavior (withdrawal and antagonism). William DeFoore, an anger management writer, describes anger as a stressor: we can only suppress our anger for some time until it explodes.

Anger is an emotional reaction that affects the body. A person who experiences anger will also experience physical conditions, such as increased heart rate, high blood pressure, and increased levels of adrenaline and noradrenaline. Some see anger as an emotion that triggers part of an opponent's or a flight's brain response. Anger is used as a protection mechanism to cover fear, hurt or sadness. Anger becomes a behaviorally, cognitively, and physiologically dominant feeling when one makes a conscious choice to take action to immediately stop the threatening behavior of other outside forces. The original English term comes from the term anger of the Old Norse language. Anger can have many physical and mental consequences.

Expressions of external anger can be found in facial expressions, body language, physiological responses, and sometimes acts of public aggression. Facial expressions can vary from the inward slope of the eyebrows to full frown. Some animals, for example, make loud noises, trying to look bigger physically, bare teeth, and staring. Anger-related behavior is designed to alert the aggressor to stop their threatening behavior. There is rarely a physical quarrel without the previous expression of anger by at least one of the participants. While most of those who experience anger explain their passion as a result of "what has happened to them," psychologists show that angry people can be misunderstood very well because anger causes harm in self-monitoring capacity and objective observation.

Modern psychologists view anger as the primary, natural, and mature emotion experienced by almost all humans at any given time, and as something that has a functional value for survival. Anger is seen as a supportive mechanism to show someone that something is wrong and needs to be changed. Anger can mobilize psychological resources for corrective action. Uncontrolled anger can, however, negatively impact personal or social well-being and negatively impact the people around them. Equally challenging it around people who are angry and its effects can also cause psychological/emotional trauma if left untreated. While many philosophers and authors have warned against spontaneous and uncontrollable anger, there is disagreement about the intrinsic value of anger. The problem of dealing with anger has been written since the days of the earliest philosophers, but modern psychologists, in contrast to previous writers, also pointed to the possibility of the harmful effects of suppressing anger. Showing anger can be used as a manipulation strategy for social influences.

Video Anger

Psychology and sociology

Three types of anger are recognized by psychologists:

Anger and anger are suddenly connected to the urge to defend themselves. It is shared by humans and other animals, and it happens when the animal is tortured or trapped. This form of anger is episodic.
Intentional and deliberate anger is a reaction to assume deliberately harm or unfair treatment by others. This form of anger is episodic.
Dispositional anger is more related to character trait than instinct or cognition. Pain, annoyance, and cruelty are examples of recent forms of anger.

Anger can potentially mobilize psychological resources and increase the determination of wrong behavioral correction, promotion of social justice, negative sentiment communication, and grievance recovery. It can also facilitate patience. Conversely, anger can be destructive when not finding the right outlet in the expression. Anger, in its strong form, undermines a person's ability to process information and use cognitive control over their behavior. An angry person may lose his objectivity, empathy, caution or concern and may cause damage to himself or others. There is a sharp distinction between anger and aggression (verbal or physical, direct or indirect) even though they affect each other. While anger can activate aggression or increase its probability or intensity, it is not a necessary and insufficient condition for aggression.

Neuropsychological Perspective

Stimulus Extension of Fighting Reactions. Early in life, a human baby struggles indiscriminately against any retaining force, whether it be another human or a blanket that limits its movements. There is no inherent susceptibility to social stimuli, which are different from other stimuli, in anger. Later, children learn that certain actions, such as hitting, scolding, and screaming, are effective against people, but not things. In adults, although the infantile response is still occasionally seen, combat reactions are fairly well limited to stimuli whose influence of harm or restraint can be thrown by physical violence.

Maps Anger

Difference between related concepts

The words of annoyance and anger are often imagined to be at the ends of the emotional continuum: slight irritation and irritation at the low end and anger or murderous anger at the top end. The problem of anger is conceptualized as "the inability to process emotions or life experiences" either because the capacity to regulate emotions (Schore, 1994) is never developed enough or because it has been temporarily lost due to the more recent trauma. Anger is understood as raw and undifferentiated emotion, which spills when other unprocessable life events, no matter how small, put more pressure on the organism than it can bear.

Anger, when seen as a protective or instinctive response to perceived threats, is considered positive. The negative expression of this country is known as aggression. Acting on this misplaced condition is anger because of potential errors in perception and judgment.

Example

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Characteristics

A simple dichotomy of anger expression is passive anger versus aggressive anger versus intense anger . These three types of anger have some typical symptoms:

Passive passenger

Passive anger can be expressed in the following ways:

Beside , like giving someone a cold shoulder or a fake smile, looking unconcerned or "sitting on the fence" while others solve the problem, muffling their feelings with substance abuse, overreacting, overeating , not responding to other people's anger, frigidity, indulging in sexual practices that suppress spontaneity and create participant objects, giving lots of time to machines, objects or intellectual pursuits, talking about frustration but not showing feelings.
Remoteness , like reversing one's back in a crisis, avoiding conflict, not arguing, being a phobia.
Defeatism , such as self-organizing and others to fail, choosing unreliable people to depend on, becoming accident victims, underachievers, sexual impotence, expressing frustration at things that are not significant but serious neglect.
Obsessive behavior , as it should be clean and tidy in excess, makes it a habit to always check something, over-diet or overeat, demanding that all work be done perfectly.
Psychological manipulation , such as provoking people to aggression and then patronizing them, provoking aggression but staying on the sidelines, emotional blackmail, false tears, feigning sickness, sabotaging relationships, using sexual provocation, use a third party to convey negative feelings, withhold money or resources.
Secret behavior , such as hoarding resentment expressed behind people's backs, giving silent treatment or underestimation, avoiding eye contact, degrading people, gossiping, anonymous complaints, poison writing letters, stealing, and cheating.
Blame yourself , like apologizing too often, being too critical, inviting criticism.

Aggressive anger

The symptoms of aggressive anger are:

Persecution , such as threatening people directly, persecuting, humiliating, encouraging or encouraging, using power to suppress, shout, get somebody out of the way, play with the weaknesses of others.
Destructiveness , such as destroying objects such as vandalism, animal harassment, child abuse, destructive relationships, reckless driving, substance abuse.
Grandiosity , like showing off, expressing distrust, not delegating, being a sick loser, wanting a center stage all the time, not listening, talking over people's heads, expecting a kissing session and makeup to finish problem.
Harassment , such as violence, including sexual harassment and rape, verbal abuse, bias or vulgar jokes, violating beliefs, using foul language, ignoring people's feelings, deliberately discriminating, blaming, punishing people because of unwarranted deeds, labeling others.
Bead Behavior , like talking too fast, walking too fast, driving too fast, careless spending.
Selfishness , such as ignoring the needs of others, not responding to requests for help, jumping in line.
Threats , such as scaring people by saying how a person might harm them, their property or prospects, pointing finger, fist, wearing clothes or symbols related to violent behavior, igniting, blowing excessively car horns, slamming doors.
Not fair to blame , such as accusing others of their own guilt, blaming people for your own feelings, making general accusations.
Unpredictable , such as angry outbursts over small frustrations, indiscriminately attacking, unfairly punishing, inflicting harm on others for his benefit, using alcohol and drugs , the argument is illogical.
Vengeance , as too punishable. This differs from retributive justice, because retribution is personal, and may not be limited in scale.

Firm anger

Blame , as after a certain individual commits an action that may be censured, the person will be fired. This is actually, common in terms of discipline.
Punishment , an angry person will give a temporary penalty to someone such as further limiting the child's willingness to do whatever they want such as playing video games, not reading, etc., after they do something that causes problem.
Sharpness , such as summoning someone for their behavior, with their resurrected voice with disagreement/disappointment.

Six dimensions of angry expression

The expression of anger can take on more styles than passive or aggressive. Ephrem Fernandez has identified six dimensions of bipolar expression of anger. They relate to the direction of anger, locus, reaction, modalities, impulsivity, and objectivity. Coordinates on each of these dimensions can be linked to produce a person's anger expression style profile. Among the many profiles theoretically possible in this system, is the familiar profile of people with explosive anger, the profile of people with repressive anger, passive aggressive profile, and a constructive profile of constructive anger.

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Cause

People get angry when they feel that they or someone they care about has been offended, when they are confident about the nature and causes of anger events, when they believe others are responsible, and when they feel they can still influence the situation or overcome it. For example, if a person's car is damaged, they will feel angry if someone else does it (eg another driver bumps into it), but will feel sad if it is caused by situational forces (eg hail) or guilt and shame if they are personally liable he hit the wall for a moment's carelessness). Psychotherapist Michael C. Graham defines anger in terms of our expectations and our assumptions about the world. Graham expressed anger almost always when we were caught "... expect the world to be different from it".

Usually, those who experience anger explain their passion as a result of "what has happened to them" and in many cases the described provocation takes place immediately before the experience of anger. Such explanations confirm the illusion that anger has different external causes. Angry people usually find the cause of their anger in other aspects of intentional, personal, and controllable behavior. This explanation, however, is based on the intuition of angry people who experience a loss in self-monitoring capacity and objective observation as a result of their emotions. Anger can come from multicausal, some of which may be remote events, but people rarely find more than one cause of their anger. According to Novaco, "Anger experiences are embedded or nested in a temporal-environment context." Interference that may not involve anger at the beginning leaves a residue that is not easily recognizable but that operates as a long-lasting background for focal provocation. "According to the EncyclopÃƒÆ'Ã‚|dia Britannica, an internal infection can cause pain which in turn can activate anger.

Cognitive effects

Anger makes people think more optimistic. The hazards appear to be smaller, the actions appear less risky, the effort seems more likely to work, and unfortunate events seem less likely. Angry people are more likely to make risky decisions, and make more optimistic risk assessments. In one study, the test subjects felt primed to feel anger less likely to suffer from heart disease, and were more likely to receive a raise, compared to a scared person. This tendency can manifest in retrospective thinking as well: in a 2005 study, angry subjects said they thought the risk of terrorism the following year after 9/11 was in low retrospection, compared to what was thought to be a frightening and neutral subject.

In relationships between groups, anger makes people think in terms of a more negative and prejudiced about outsiders. Anger makes people less confident, and slower to connect good quality with outsiders.

When a group is in conflict with the opposing group, it will feel more upset if the group is stronger politically and less angry when the weak.

Unlike other negative emotions such as sadness and fear, angry people are more likely to exhibit a correspondence bias - the tendency to blame one's behavior more on its nature than on the circumstances. They tend to rely more on stereotypes, and pay less attention to detail and more attention to the superficial. In this case, anger is not like other "negative" emotions like sadness and fear, which promote analytical thinking.

Angry people tend to anticipate other events that may cause their anger. They will tend to judge the events that cause anger (eg selling damaged cars) because it is more likely than a sad event (eg a good friend who moved).

An angry person tends to blame others more for their misery. This can create feedback, because these additional errors can keep angry people upset, so they in turn place more mistakes on others.

When people are in a certain emotional state, they tend to pay more attention to, or remember, things that are charged with the same emotions; Likewise with anger. For example, if you are trying to convince someone that a tax increase is necessary, if the person is currently angry you would be better off using an argument that gives rise to anger ("more criminals will get away from justice") than, say, an argument that generates sadness "there will be less welfare benefits for handicapped children"). Also, unlike other negative emotions, which focus on all negative events, anger only focuses on the events that cause anger.

Anger can make a person more want an object whose anger is tied up. In a study in the Netherlands in 2010, the test subjects were lured to feel anger or fear by being shown an angry or scared face image, and then shown a random object image. When subjects are made to feel angry, they express a more desire to own the object than a subject that has been forced to be afraid.

Expressive strategies

Just like emotions, anger can be forged or exaggerated. Studies by Hochschild and Sutton have shown that anger shows are likely to be effective manipulation strategies for changing and designing attitudes. Anger is a different strategy of social influence and its use (ie belligerent behavior) as a goal attainment mechanism proves to be a successful strategy.

Larissa Tiedens, known for his research on anger, states that the expression of feelings will have a powerful effect not only on expressive perceptions but also on their position of power in society. He studied the correlation between the expression of anger and the perception of social influences. Previous researchers, such as Keating, 1985 have found that people with angry facial expressions are considered strong and in high social positions. Similarly, Tiedens et al. has revealed that people who compare scenarios involving angry and sad characters connect higher social status with angry characters. Tiedens examined in his study whether expression of anger promotes attribution status. In other words, does anger contribute to the perception or legitimacy of other people's behavior. His discovery clearly shows that participants exposed to an angry or sad person tend to express support for an angry person rather than a sad person. Moreover, it was found that the reason for the decision came from the fact that the person expressing anger is considered the possessor of ability, and is associated with a particular social status.

Showing anger during negotiations can improve the anger observer's ability to succeed in negotiations. A study by Tiedens et al. shows that the expression of anger is considered stubborn, dominant and powerful. In addition, it was found that people tend to give up easily to those who are considered strong and stubborn, rather than soft and submissive. Based on these findings, Sinaceur and Tiedens have found that people are more likely to be angry than those who are not angry.

A question raised by Van Kleef et al. based on these findings is whether the expression of emotions affects others, because it is known that people use emotional information to conclude about other people's limits and according to their demands in the appropriate negotiations. Van Kleef et al. want to explore whether people give up easier to an angry opponent or a happy opponent. The findings revealed that participants tend to be more flexible against angry opponents than happy opponents. These results reinforce the argument that participants analyze opponent's emotions to conclude their limits and execute their decisions accordingly.

Overcome strategy

According to Leland R. Beaumont, every angry example demands choice. A person can respond with hostile actions, including clear violence, or they can respond in a hostile manner, such as withdrawing or blocking. Other options include starting a domination contest; save hatred; or work to better understand and solve problems constructively.

According to R. Novaco, there are many steps under investigation in an attempt to deal with these emotions. To manage anger, problems involved in anger should be discussed, Novaco suggests. Situations that cause anger should be explored by that person. The person then tries to become an image based on his recent angry experience.

Conventional therapy for anger involves the restructuring of thoughts and beliefs to bring anger reduction. This therapy often comes in CBT schools (or Cognitive Behavior Therapy) such as modern systems such as REBT (Rational Emotive Behavior Therapy). Research shows that people who suffer from excessive anger often dock and act on dysfunctional attributions, assumptions, and evaluations in certain situations. It has been shown that with therapy by trained professionals, individuals can bring their anger to a more manageable level. This therapy is followed by the so-called "stress inoculation" in which the client is taught "the relaxation skills to control their stimuli and various cognitive controls to train their attention, thoughts, images, and feelings." They are taught to see the provocation and anger itself occur in a series stages, each of which can be handled. "

The Skills-Deficit model states that poor social skills are what make a person unable to express anger in the right way. Social skills training has been found to be an effective method to reduce excessive anger by offering alternative coping skills to angry individuals. Research has found that people prepared for hostile events find them less threatening, and the stimulatory reactions are significantly reduced. In a 1981 study, which used modeling, behavioral exercises, and video feedback to improve anger control skills, showed increased anger control among aggressive adolescents in the study. Research conducted with young offenders using a social skills training program (training on replacing aggression), found a significant reduction in anger, and improved anger control. Research has also found that antisocial personality is more likely to learn evasion tasks when the consequences involved gain or lose real appreciation. Learning among antisocial personalities also occurs better when they engage with high-intensity stimulation. Social Learning Theory states that positive stimulation is not compatible with adversarial or aggressive reactions. Anger research also studies the effects of reducing anger among adults with antisocial personality disorder (ASPD), with a social skills program approach that uses low-group grouping of fear and high arousal groups. The study found that low fear messages are less provocative of ASPD populations, and high positive arousal stimulates their ability to concentrate, and then learn new skills for reducing anger.

Affective therapy of cognitive behavior

The new integrative approach to the treatment of anger has been formulated by Ephrem Fernandez (2010) termed CBAT, for affective therapy of cognitive behavior, this treatment goes beyond conventional relaxation and reassessment by adding cognitive and behavioral techniques and equipping them with affective techniques to handle feelings of anger. These techniques are sequenced continuously in three phases of treatment: prevention, intervention, and postvention. In this way, one can be trained to deal with the beginnings of anger, its development, and the remnants of anger.

Oppression

Modern psychologists point out that the suppression of anger may have harmful effects. Pressed anger may find other channels, such as physical symptoms, or become more extreme. John W. Fiero cites the Los Angeles riots of 1992 as an example of a sudden and explosive release of anger. The anger was subsequently replaced as violence against those who had nothing to do with the matter. Another example of the widespread deflection of anger from the real cause of the scapegoat, Fiero said, was to blame the Jews for the German economic diseases of the Nazis.

However, psychologists also criticized the "cathartic theory" of aggression, which suggests that "releasing" the latent anger reduces aggression.

Double threshold model

The expression of anger may have negative results for individuals and organizations as well, such as decreased productivity and increased workplace stress, but can also have positive results, such as increased work motivation, relationship enhancement, mutual understanding, etc. (For ex. Tiedens, 2000). The Multiple Rage Model Threshold in the organization by Geddes and Callister, (2007) provides an explanation of the valence of anger expression results. This model shows that organizational norms set emotional thresholds that can be crossed when employees feel angry. The first "expression threshold" is crossed when organizational members convey anger to individuals in the workplace that are related to or able to cope with angry situations. The "improper threshold" is crossed if or when the member of the organization goes too far while expressing anger so that observers and other company personnel find their actions socially and/or culturally inappropriate.

The higher probability of a negative outcome of anger in the workplace is likely to occur in one of two situations. The first is when organizational members suppress rather than express their anger - that is, they fail to cross the "expression threshold". In this case personnel who may be able to resolve or resolve conditions or events that trigger anger remain unaware of the problem, allowing it to continue, along with the anger of the affected individual. The second is when organizational members cross the two thresholds - the "double cross" - displaying anger considered perverted. In such cases, an angry person is viewed as a problem - increasing the likelihood of organizational sanctions against him while diverting attention from an early incident that triggers anger. Conversely, the higher probability of a positive outcome of the expression of anger in the workplace is likely to occur when a person's expressed anger persists in the space between unsuitable expression and threshold. Here, a person expresses anger in an acceptable manner by members of the organization, encouraging exchanges and discussions that can help solve problems for the satisfaction of all parties involved. The space between these thresholds varies between different organizations and can also be changed within the organization itself: when changes are directed to support the display of anger; the space between thresholds will be expanded and when changes are directed to depress the view; space will decrease.

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Neurology

In the neuroimaging study of anger, the most actively activated brain region is the lateral orbitofrontal cortex. This region is associated with positive approach and affective motivation.

PSI Theory uses emotions as a guide to cultivate, plan, and initiate action to meet current needs. There are 3 parameters that help in organizing information processes along with behavioral trends (flight, exploration, aggression, etc.) that show individuals how they should react.

Rate resolution
Selected threshold
Activation

Rate resolution

Situations can be associated in terms of breath and width so that information can be retrieved from long-term memory and the PSI system can derive ideas that vary depending on the information. If the level of resolution is deeper and wider, information can be retrieved, allowing the creation of more ideas. Meanwhile, if the resolution level is short and the smaller narrow information is extracted, thus creating fewer ideas.

Options Threshold

It allows motivational control, where you can focus on one motive or on a number at a given time. It really depends on the activation parameter. The general threshold is around the middle level. So, if the PSI high threshold focuses on the current motive while other needs become irrelevant or have little interest to the individual at the time, but the individual will ignore all the dangers and opportunities of the situation. However, if the threshold is lower, the individual will be disturbed very easily and motivation may change at any given time.

Activation

The level of competence is influenced by the level of activation and can lead the individual to be ready for action or not. The level of general competence is around the middle level. With activation at a high level of competence goes down so that the individual becomes more prepared for action. So when the low level of competence is high, and the individual is not ready to act.

Rage Rules

The activation rate will increase so that the individual becomes more prepared for action, and this in turn increases the selection threshold that causes the individual to focus only on the trigger. The level of resolution will decrease so that perception and planning are low resulting in fast action that may be risky and may lead to aggression.

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Physiology

Neuroscience has shown that emotions are generated by various structures in the brain. The rapid, minimum, and evaluative process of the emotional significance of sensory data is performed when data passes through the amygdala in its course of sensory organs along certain neural pathways to the limbic forebrain. The emotions caused by discrimination of stimulus, thought, or memory feature however occur when the information is passed from the thalamus to the neocortex. Based on some statistical analyzes, some scholars argue that the tendency for anger may be genetic. Distinguishing between genetic and environmental factors however requires more research and actual measurements of specific genes and environments.

The expression of external anger can be found in physiological responses, facial expressions, body language, and sometimes in the act of public aggression. Rib tenses and breathing through the nose become faster, deeper, and irregular. Anger activates the hypothalamus-pituitary-adrenal axis. Catecholamine activation is stronger norepinephrine than epinephrine. Heart rate and blood pressure increase. Blood flowed into the hands. Sweat increases (especially when anger is intense). His face flushed. Her nostrils light up. Tense jaws. Eyebrow muscles move inward and downward, fixing hard gaze on the target. The arms are raised and a firm attitude is adopted. The body is mobilized for immediate action, often manifesting as a sense of strength, self-assurance, and subjective potential. This can encourage the urge to strike.

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Philosophical point of view

Antiquity

The ancient Greek philosophers, describing and commenting on uncontrollable anger, especially against slaves, in their societies generally showed hostility towards anger. Galen and Seneca regarded anger as a kind of madness. They all reject spontaneous and uncontrollable anger and agree on the possibility and value of controlling anger. But there are differences of opinion about the value of anger. For Seneca, anger is "worthless even for war." Seneca believed that the disciplined Roman soldiers were regularly able to defeat the Germans, who were known for their anger. He argues that "... in a sports contest, it is a mistake to be angry".

Aristotle on the other hand, attributes some value to the anger arising from perceived injustice as it is useful for preventing injustice. In addition, the opposite of anger is a kind of insensibility, Aristotle says. Differences in the temperament of people are generally seen as the result of a mixture of different qualities or humor. Seneca argues that "redheads and red-faced people are grumpy because it's too hot and dry." Ancient philosophers rarely refer to women's anger, according to Simon Kemp and K. T. Strongman probably because their work is not intended for women. Some of those who discuss it, like Seneca, consider women more irritable than men.

Control method

Seneca addresses the issue of mastering anger in three parts: 1. how to avoid becoming angry in the first place 2. how to stop becoming angry and 3. how to handle the anger of others. Seneca suggests, to avoid becoming angry in the first place, that many anger errors should be kept in mind over and over again. People should avoid being too busy or dealing with angry people. Unnecessary hunger or thirst should be avoided and soothing music should be heard. To stop being angry, Seneca suggests "someone to check for speech and encouragement and to be aware of certain sources of personal annoyance.In dealing with others, one should not be too curious: It is not always nice to hear and see things When someone seems to underestimate you , you must first be reluctant to believe this, and have to wait to hear the full story.You must also put yourself in the place of others, trying to understand his motives and any factors, such as age or illness. "Seneca further counseling every day about one's bad habits. To overcome the anger of others, Seneca suggested that the best reaction would be to stay calm. A certain type of fraud, Seneca says, is needed in dealing with angry people.

Galen repeats Seneca points but adds a new one: finding guides and teachers can help people in controlling their passion. Galen also gives some clues to finding a good teacher. Both Seneca and Galen (and later philosophers) agree that the process of anger control should begin in childhood by reason of flexibility. Seneca warned that this education should not dull the spirit of children or they should be humiliated or abused. At the same time, they should not be spoiled. Children, says Seneca, must learn not to beat their playmates and not get angry with them. Seneca also suggested that children's requests should not be given when they are angry.

Medieval Era

During the period of the Roman Empire and the Middle Ages, philosophers outlined the concepts of anger that existed, many of which did not contribute greatly to the concept. For example, many medieval philosophers such as Ibn Sina (Avicenna), Roger Bacon, and Thomas Aquinas agree with ancient philosophers that animals can not become angry. On the other hand, al-Ghazali (also known as "Algazel" in Europe), who often disagrees with Aristotle and Ibn Sina (Avicenna) on many issues, argues that animals do have anger as one of the three "powers" in Qalb ("heart"), the other two appetites and impulses. He also argues that the will of the animal "conditioned by anger and appetite" is different from the human will "conditioned by reason." The common medieval belief is that those who tend to be angry have excess yellow or cholera bile (hence the word "irritable"). This belief is related to Seneca's belief that "redheads and red-faced people are hotheaded because of too much heat and dryness."

By gender

Anger is a sin because of the social problems it causes, sometimes even murder. It serves to ignore those who are present, in opposition to those who are absent, produce humiliation, and respond with harsh insults received. Aristotle feels that anger or anger is a natural explosion of self-defense in situations where people feel that they have been harmed. Aquinas feels that if anger is justified, it is not a sin. For example, "He who is angry without cause, will be in danger, but he who is angry with cause, will not be in danger: because without anger, teaching will be in vain, judgment is unstable, crime out of control. is not always evil. "

The concept of wrath contributes to the definition of gender and power. Many medieval writers in the year 1200 agreed on the differences between men and women based on shades, shapes, and dispositions. Complexions involve a balance of four fundamental qualities of heat, cold, moisture, and drought. When these various combinations of qualities are created they define groups of particular people as well as individuals. Hippocrates, Aristotle, and Galen all agree that, in terms of biology and sexual differentiation, heat is the most important of qualities because it is determined form and disposition. Dispositions include a balance of four prior qualities, four elements and four humor. For example, the element of fire shares the quality of heat and drought: fire is dominated by yellow or cholera bile, which means that the person who is irritable is hotter or drier than the other. Individuals who are hot and dry are active, dominant, and aggressive. The opposite is true with the water element. Water, cold and damp, is closely related to phlegm: people with apathetic personalities are more passive and obedient. While group properties vary from individual to individual, most writers in the Middle Ages assumed certain groups of characteristics that men were marked over women and vice versa.

Women

Experts write that women were seen by writers in the Middle Ages to be more shallow (cold and wet) than men, which means women are more sedentary and passive than men. The passive nature of women appears "natural" because of their lack of strength when compared to men. Aristotle identifies features that he believes women share: female, feminine, passive, focused on matter, inactive and inferior. Thus, medieval women should act in harmony with men and give control to their husbands. But Hildegard of Bingen believes that women are fully capable of anger. While most women are apathetic, individual women in certain circumstances can also become irritable.

Men

The medieval clergy believe that most men are irritable, or hot and dry. Thus they are dominant and aggressive. (Barton) Aristotle also identifies male characteristics: male, masculine, active, focused on form, strong, extraordinary, and superior. Men realize the power they have. Given their irritable "nature," he shows hot temperatures and irritability. Peter of Albano once said, "Man's spirit, life, is given to a cruel impulse, [slow] becomes angry and more slowly soothed." Medieval ideas about men who assumed gender were more rational than women. Masculinity involves a variety of possible behaviors, and men are not always angry. Humoral balance of every human being is different, some strong men, other weak, are also more vulnerable to anger than others.

Control method

Maimonides is considered to be lusted uncontrollably as a kind of illness. Like Galen, Maimonides suggests looking for a philosopher to cure this illness like a man seeking a doctor to cure a body illness. Roger Bacon outlined Seneca's advice. Many medieval authors discussed at length the crime of anger and the virtues of simplicity. In a discussion of recognition, John Mirk, a 14th-century English Augustinian writer, told pastors how to suggest the penitent by considering the spiritual and social consequences of anger:

In the Canon of Medicine Ibn Sina (Avicenna) modifies temperament theory and argues that anger marks the transition from melancholia to mania, and explains that the moisture inside the head can contribute to such mood disorders.

On the other hand, Ahmed ibn Sahl al-Balkhi classifies anger (along with aggression) as a type of neurosis, while al-Ghazali (Algazel) argues that anger takes form in anger, anger and revenge, and that "the power of the soul becomes balanced keep control of anger. "

Modern time

The modern understanding of anger may not be so advanced compared to Aristotle. Immanuel Kant refused to take revenge as a demon. Regarding the latter, David Hume argues that because "anger and hatred are the passions inherent in our framework and constitution, their lack of them is sometimes evidence of weakness and ignorance." The two main differences between modern understanding and the ancient understanding of anger can be detected, the states of Kemp and Strongman: one is that early philosophers did not care about the possible harmful effects of anger suppression; the other is that, recently, research on anger considers the issue of gender differences. The latter does not seem to be the concern of many previous philosophers.

American psychologist Albert Ellis argues that anger, anger, and anger are partially rooted in the philosophical meanings and assumptions through which man interprets violations. According to Ellis, these emotions are often linked and dealing with humanity who tend to be absolutistically depreciating and condemning the humanity of others when their personal rules and domains are violated.

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Religious perspectives

Judaism

In Judaism, anger is a negative trait. In Genesis, Jacob condemns the anger that has arisen in his sons, Simon and Levi: "Cursed is their wrath, for their ferocity and wrath, for it is cruel."

Refraining from anger is regarded as noble and desirable, as the Parents' Ethics states:

Ben Zoma said: Who is strong? He who subdues his evil tendencies, as stated, 'He who is slow to anger is better than a strong man, and he who possesses his passion is better than the one who conquers the city' (Proverbs 16:32). "

Maimonides decides that the person who is angry is the one who worships idols. Rabbi Shneur Zalman from Liadi explains that the parallel between anger and idolatry is that by becoming angry, people show ignorance about the Divine Will - anything that causes anger is ultimately fated from above - and that through one's anger thereby denying God's hand in one's life.

In the section relating to the ethical features that a person must adopt, Kitzur Shulchan Aruch states: "Anger is also a very evil trait and should be avoided however you must train yourself not to become angry, even if you have a good reason to be angry. "

In modern writings, Rabbi Harold Kushner finds no reason to be angry with God because "our misfortune is not his deeds." In contrast to Kushner's reading of the Bible, David Blumenthal discovers "abusive God" whose "sometimes evil" actions evoke violent protests, but without breaking a protester's relationship with God.

Christianity

Both Catholic and Protestant writers have spoken of anger.

Catholic

Wrath is one of the Seven Deadly Sins in Catholicism; but the Catechism of the Catholic Church declares (canons 1772 and 1773) that anger is between passions, and that "in lust, as a sensual movement of lust, there is no good or evil." A neutral act of anger becomes a sin of anger when it is directed against an innocent person, when it is too rigid or enduring, or when he wants excessive punishment. "If anger reaches a deliberate point of intent to seriously kill or injure a neighbor, it is against charity, it is a mortal sin." (CCC 2302) Hatred is a sin of wanting others to suffer misfortune or evil, and it is a grave sin when one wants danger. (CCC 2302-03)

Medieval Christianity vigorously denounced wrath as one of the seven cardinals, or deadly sins, but some Christian writers sometimes regarded anger caused by injustice as something of value. Saint Basil looked at anger as "a transient temporary madness." Joseph F. Delany in the Catholic Encyclopedia (1914) defines anger as "desire for revenge" and declares that reasonable retribution and desire are ethical and commendable. Vengeance is a sin when it goes beyond the limit in which it becomes opposed to justice and charity. For example, "revenge for those who do not deserve it, or to a greater extent than is appropriate, or contrary to the disposition of the law, or from improper motives" are all sinful. Extremely vengeful retribution is considered a minor sin, unless it is completely contrary to the love of God or one's neighbor.

A more positive view of anger is embraced by Roman Catholic pastoral theologian Henri J. M. Nouwen. Father Nouwen demonstrates spiritual benefits in anger toward God as found in the Old Testament and the New Testament of the Bible. In the Bible, Father Nouwen said, "it is clear that just by expressing our anger and hatred directly to God, we will know the fullness of our love and freedom."

Georges Bernanos illustrates Nouwen's position in his novel The Diary of a Country Priest. The countess gave birth to a son she had long wanted, but the child died. He was very angry. When the priest calls out, the countess wreaks his anger toward the daughter and her husband, then to the priest who replied gently, "open your heart to [God]." The Countess rejoins, "I've stopped caring about God, and when you make me confess that I hate Him, will you be better?" The priest continued, "You no longer hate Him, hatred is indifference and contempt, now you are finally faced with Him... Shake your fist at Him, spit in His face, whip Him." Countess did what the pastor suggested. By acknowledging his hatred, he is activated to say, "everything is fine."

Protestant

Everybody experiences anger, Andrew D. Lester observes, and furthermore anger can serve as "spiritual friend, spiritual guide, and spiritual ally." Denying and suppressing anger contradicts Paul's warning in his Epistle to Ephesians 4:26. When anger over God is rejected and suppressed, it disrupts one's relationship with God. However, revealing someone's anger to God can deepen the relationship. C. Fitzsimons Allison argues that "we worship God by expressing our honest anger".

Bible scholar Leonard Pine concludes from his study in the Book of Habakkuk that "far from sin, proper protest with God is the activity of a healthy relationship of faith with him." Other biblical examples of anger against God include the following:

Moses was angry at God for persecuting his people: "Lord, why do you persecute [ burning] doing evil to these people?" (Exodus 5:22).

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Job is angry with God: "You have become cruel to me, with the strength of your hands you persecute me" (Job 30:21).
Jeremiah is angry at God for deceiving his people: "Ah, Lord, how foolishly you deceive these people and Jerusalem." (Book of Jeremiah 4:10).

Hinduism

In Hinduism, anger is equated with sadness as a form of unrequited desire. Anger objects are considered as a barrier to the satisfaction of angry people's desires. Or if someone thinks that someone is superior, the result is sadness. Anger is considered full of evil forces rather than desire. In Bhagavad Gita Krishna regards greed, anger, and lust as a sign of ignorance and leads to perpetual slavery. As for the agitation of the arguing mind, they are divided into two divisions. The first is called avirodha-pr? Ti, or infinite attachment, and the other is called virodha-yukta-krodha, anger arising out of frustration. Compliance with the philosophy of M? Y? V? D? S, a belief in the result that produces karma-v? D? S, and beliefs in plans based on materialistic desires are called avirodha-pr? Ti. (Reference required)

JÃƒÆ' Ã‚ Â±? N? S, karm? S, and the makers of materialistic plans generally attract the attention of bound souls, but when the materialists can not fulfill their plans and when their devices are frustrated, they become angry. Frustration of material desire produces anger.

Buddhism

Anger is defined in Buddhism as: "unable to bear objects, or intent to cause damage to objects." Anger is seen as a reluctance by exaggerating strongly, and is listed as one of the five hindrances. Buddhist monks, like the Dalai Lama, the Tibetan spiritual leader in exile, are sometimes angry. However, there are differences; most often the spiritual person is aware of the emotions and that way can be handled. So, in response to the question: "Is there any anger received in Buddhism?" The Dalai Lama replied:

Buddhism generally teaches that anger is a destructive emotion and although anger may have some positive effects in terms of survival or moral anger, I do not accept that anger in any form as (sic) virtuous emotions or aggression as constructive behavior. The Buddha Gautama (sic) has taught that there are three basic foundations on the roots of samsara (slavery, illusion) and the vicious cycle of rebirth. It is greed, hatred, and delusion - also translated as attachment, anger, and ignorance. They bring us confusion and misery rather than peace, happiness, and contentment. It is for our own sake to purify and transform them.

Buddhist scholar and author Geshe Kelsang Gyatso also explains Buddhist teachings about the spiritual imperative to identify anger and overcome it by changing difficulties:

When things go wrong in our lives and we face difficult situations, we tend to regard the situation itself as our problem, but in reality, whatever problem we experience comes from the side of the mind. If we respond to difficult situations with positive or peaceful thoughts they will not be a problem for us. Finally, we can even think of it as a challenge or opportunity for growth and development. Problems arise only when we respond to adversity with a negative state of mind. Therefore if we want to be free from problems, we must change our minds.

The Buddha himself is angry:

Angry people are ugly & amp; sleeping badly. Make a profit, he turns it into a loss, after doing damage with the word & amp; deeds. A person who is overwhelmed with anger destroys his wealth. Killed in anger, he destroyed his status. Brothers, friends & amp; his colleagues avoided him. Anger brings losses. Anger heats up the mind. He did not realize that the danger was born from within. Angry people do not know the benefits themselves. Angry people do not see the Dharma. A man who is conquered by anger is in darkness. He enjoys bad deeds as if they are good, but then, when his anger is gone, he suffers as if burned with fire. He is spoiled, wiped out, like a smoke-filled fire. When anger spreads, when a man becomes angry, he has no shame, no fear of evil, no respect for speaking. For a man with anger, no one gives light.

Islam

The Qur'an, chapter 3 verse 134 "Those who spend in prosperity and misfortune, suppress the anger, and forgive the people; God loves the good conducters." [Edip-Layth-Martha (Al-Quran: Reform Translation)]

The anger (Arabic: ???, ghadab ) in Islam is considered to be triggered by Satan ( Satan ). Factors expressed as a cause of anger include selfishness, arrogance, and excessive ambition. Islamic teachings also state that anger prevents one's faith ( faith ). The Qur'an links anger with the prophets and believers and enemies of Muhammad. This mentions Moses' anger (Moses) against his people for worshiping the golden calf and at a time when Moses attacked an Egyptian for fighting against the Israelites. Jonah's anger ( Jonah ) is also mentioned in the Qur'an, which led to his departure from the people of Nineveh and finally realized his error and repentance. Abolition of anger from the believer's heart by God (Arabic: Arabic ???? ?]] All? H ) after the battle against Muhammad's enemy ended. In general, the suppression of anger (Arabic: ????, kazm ) is regarded as a commendable quality in the hadith. Ibn Abdil Barr, Maliki lawyer Andalus explains that controlling anger is the way of the door to withstand the ego's other despicable qualities and jealousy, as both are less powerful than anger. The hadith states various ways to reduce, prevent and control anger. One of these methods is to perform the ablution ritual, different narratives state that the angry person must lie down and the other narrative instructing the angry person to summon God and seek sanctuary from Satan, by reciting taking refuge in Allah/God from the accursed Devil.

It has also been stated by Imam Ali, "Commander of the faithful" and the Prophet Muhammad's son-in-law that "the moment of patience in the moment of anger saves a thousand moments of remorse." As well as "Anger begins with madness, and ends with regret."

Divine Levy

In many religions, anger is often associated with God or gods. The primitive people argue that the gods are subjected to anger and revenge in anthropomorphic fashion. The Hebrew Bible says that opposition to the will of God produces God's wrath. Rabbi Reform Kaufmann Kohler explains:

God is not an intellectual abstraction, nor is it understood as being indifferent to human deeds; And his pure and sublime nature alludes energetically to everything that is false and impure in the moral world: "My God, my God, My holy possession... You have eyes too pure to see evil, and can not see on evil. "

Christians believe in God's wrath when they see evil. This anger is not contrary to the love of God, as shown in the Gospel where the righteous anger of Christ is shown in the Cleansing of the Temple. Christians believe that those who reject His revealed Word, Jesus, condemn themselves, and are not condemned by God's wrath.

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References

10 Bible verses about anger - United Bible Societies

src: www.unitedbiblesocieties.org

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