Anger

General aspects

Its mythological origin

According to Greek Mythology, there Colère would have been generated by the Air and the Earth Mother which gave rise to at the same time Terror, the Skill and the Dissension (amongst other things)

Its disproportion

If anger is a form of licit expression against indignation and the injustice, it is sometimes unverifiable. Vis-a-vis an undergone evil, the man in anger is not then satisfied to answer by an equivalent evil, restoring a kind of order of levelling right, but easily returns to the centuple the evil which it has subi.
For Albert Camus:

the revolt is the refusal on the one hand of the existence in the name of an other share that it exalte. The deeper this exaltation is, plus relentless is the refusal. Then, when in the giddiness and the fury, the revolt passes from the whole or nothing, with the negation of any being and any human nature, she disavows herself at this place .

Anger, blind man and devastator, become fury and generate fear.

A censured emotion

In the catholic tradition, anger belongs to the seven deadly sins, with the Paresse, the Gourmandise, the Orgueil, the Luxure, the Avarice and the Envie.
At the Buddhist , anger belongs to the three poisons of the spirit, with the Avidité, or '' Trishna '', and the Ignorance, or '' Avidyā ''.
" The Gods are autocrats. They confiscated immortality and the colère". Only God has the right to be in colère" : it is the anger of God , a flood of hurricane, a torrid breath which sweeps all on its passage.
" A slave, a servant, a prisoner, from now on an employee, cannot dare anger, it goes from there for them of their survival (physical or professional) ". " The outlines of legislation on moral harassing in the companies undoubtedly come none the forced disappearance and accepted expression from anger on the work places, of its nature issued tacitly impossible, impensable". With his place, one finds the irony, the seduction, the mirages, the sniggers, the sarcastic remark, derision: in fact weapons of the Devil! In the family circle, at the school, the situation is hardly different.
However psychology indeed showed, and tries out each day, the harmful effects of the censure of the anger, which locks up the individual in zones of unvoiced comments and parasite the relation with oneself and the others. There however exist positive expressions of the anger, which it is possible to learn, just as it is possible and often desirable to accommodate the anger of the autres.
For memory, " At Inuits, anger is always expressed in public, the two adversaries is insulted, insulted, until the laughter of the spectators and spectators of this tournament, where no blow is exchanged but where no word is censured, départagent".

A stake: justice

For Lytta Basset the injustice is one of the mobiles of anger and " a person in anger is a person who did not give up the justice".
The question of justice arises only in the field of the interpersonal relationships: anger constitutes a formidable countervailing power vis-a-vis the ideologies of all kinds. It is a potential of interindividual transformation, in condition of not " casser" the relation.

As long as the research of justice mobilizes an individual, the process of justification is subjacent. But that requires that a relation is still possible, that the subject in anger is not locked up with interior of it, and that another can the accueillir.
If it is not the case, the subject is endangered. The temptation of self-justification is large, nourishing the suspicion that others need a culprit. The culpability and the feeling of guilt are entremèlent, for the best and the pire.
If it is not the case, the precise border between the self-accusation and the real charge is thin, whatever the legitimacy of the colère.
The process of justification is transformed then into hostilities and in enmities and that of the scapegoat enters in scene.

Traditional philosophy

Aristote

Aristote, 384 av. J. - C. - 322 av J. - C., which founded the school of the Lycée and the school of the peripateticians, devoted in the Rhétorique a chapter on anger: Of those which excite anger; people in anger; reasons for anger.

According to Aristote, all our actions are necessarily attached to seven various causes: chance, the constraint, nature, the practice, calculation, anger and the impassioned desire. Anger, as well as the desire, is a passion (like are also pity, terror, hatred, the desire, the emulation and the argument).
The fear is absent during anger. The hyperbole is a current mode of expression during an anger.

Contrary to the will which is the desire of a good accompanied by reason, anger is unreasoned. It is a desire of revenge, secondary to a mark of contempt, and, like any desire of revenge, it is always addressed to somebody in particular: One never acts with anger against a person on whom one cannot exert her revenge . The pleasure which accompanies it comes from the hope of this revenge.

By contempt, it is necessary to hear scorn, vexation and the insult. The contempt does not assign any value with that which is the object. Vexation consists in obtaining that the will of others is not achieved. The insult is to cause shame with somebody, and to find pleasure there, while being based in the belief that there is an advantage on that which is déshonoré.
One thinks of having to be honoured, among those which are lower in a system arranged hierarchically (richness, row of birth, capacity…) or of those which one believes duty to await a good offices . Thus one cannot feel an anger against those which can be higher to us; in this case, or one does not act with anger, or one does it in a less energetic way .

Anger is the opposite because of being calm. The calm one is a return of the heart at the normal state and an appeasing of the colère.
What makes fall anger is the act of repentence, humiliation, or the fact of acting with consideration. One becomes calm after having exhausted his anger against another. Or when a person who made us wrong finds condamnée.
anger has its origin in what touches us personally, while hatred is independent of what is attached to our person . Anger can cure with time, not hatred. Hatred attacks more one class of people. Anger is accompanied by sorrow, not hatred. Anger can carry to hatred. Anger, like the enmity, can inspire fear, by the capacity and the will that it gets. There is insurance in the feeling of anger, because of impression to undergo an injustice.

Sénèque

I conceive size only in one heart inébranlable . Sénèque, -4, +65, was a philosopher of the stoical school . He wrote a dedicated work with anger: '' On anger (From Will go) ''.

Book first

The man in prey with anger does not have any more all his reason. Some name it short madness . One cannot hide it: it is given to see and bursts with découvert.
Never no plague cost humanity more than anger. Its effects were devastators, as well on an individual scale as on a collective scale.
Anger does not come only from offense, but sometimes also of the presentiment and the intention of the evil.
The animal does not know anger, and it should not be confused with impetuosity, the rage, ferocity or ardor.
Irascibility is with anger what the drunk man is with the drunkard. The man in anger can not be not irascible, as the irascible one is not always in colère.
The forms and the modifications of anger are infinies.
Anger is not in the nature of the man. It is thirsty for revenge. The punishment is useful only when it rests on the reason and the justice.
It is easier to choke anger in its germ than to control it, because once shaken, the heart is let carry by passion. It settles like a right and follows nothing any more but its whims. The heart is identified then with this passion and the reason cannot be raised any more. Even those which seem to contain anger make it with the risk be let control by another passion, the such fear or cupidity, or to be able to exert the use of the reason, where it would have is enough to arrive at its ends. An anger which listens to the reason is not any more one anger and the reason does not need an auxiliary blind man. To moderate anger only amounts obtaining a moderate evil. Anger does not have anything useful. The virtue does not need to call upon the defect.
With the battle field, it does not help courage but replaces it.
In the event of murder of one of its close relations, the duty of revenge, without disorder and agitation, should not fail in front of anger. Because that which is irritated when one insult his close relations is that which irritates himself when the warm water is not been used for point or when glass is broken or that the shoes are splashed.
Even when the defect would have sometimes produced some good, it is not a reason to adopt it and employ it .
In front of those which make the evil, the way is not to hate them, since it is the error which carries them to the evil, but to bring back them, instead of continuing them! It is necessary to make the man better by indulgence and the tempérence. If there are the incorrigible ones, that one treats them without hatred and with reason, by tearing off them with their own degradation, as a gangréné member is cut down: remonstrances, ignominie, exile, irons and public prison, even death which render the greatest service thus and which can sometimes be an act of pitié.
Anger does not want to be enlightened; the truth, in fact, makes indignant it (example of the consul Pison), unlike the reason which could, to reverse whole houses, powerful families, plague of the state, to sacrifice children and women, to cut down and shave to the ground of the odious walls, and to abolish enemy names of freedom: all that without quivering of rage .
Anger is only risen, vitiated mood, a disastrous puffiness. It does not have anything noble nor high. It touches especially the women and the children, and, if they touch the men, it is that the men also have the character of the children and the women. It does not have anything a mark of size, if not also the lust, avarice and the ambition would have it.

Thomas d' Aquin

August 1st Thomas d' Aquin, 1225, 1274 is a philosopher Scolastique, founder of the Thomisme. In the treaty the '' Summa Theologica '', it devoted three questions to anger: 2a part, Question 46, Left 2a, Question 47 and Partie 2a, Question 48.

Spinoza

The doctrines of Spinoza, 1632-1677, belong to the currents of the Rationalisme, the Panthéisme and the Eudémonisme. The traditional philosophy of the Affect S or Sentiment S distinguishes anger from the Haine. Indeed, Spinoza defines the hatred ( odium ) as a sadness accompanied by the idea of a cause, therefore what would correspond to a dissatisfaction allotted to a precise object while anger ( will go ) is defined like the effort to cause evil with the object of our hatred . “Badly”, here all means that we imagine to be able to decrease our power to exist clean. Spinoza joined in this direction stoical Cicéron which defined anger as “desire ( libido ) to punish that which wrongfully seems to have caused us a damage”.
Anger would be then the immediate consequence of the hatred, it even caused by various negative feelings like the feeling to be threatened, an offense, a humiliation, etc And as a desire to make undergo an evil what subjected to us before, it is in its turn causes Violence, of conflict, then of hatred and anger in return.

Spinoza opposes to anger the animositas , not animosity in the direction of anger or durable hostility to a person, but d'" heat, firmness, courage". With generosity, it makes animositas one of both Vertu S fundamental or moral strengthes .
To fight against all that can destroy us, Spinoza opposes to blind anger, the courage of the animositas , “ desire which carries each one of us to make effort to preserve its being under the terms of the only commands of the reason ”.

Lexicon and etymology

Comes from the Greek kholê , " bile" , which gave cholera . Anger was with a heating of the bile: the hot chole or " bile chaude" and " cholère".
For Littré , transport is the demonstration external of anger; but an anger can be in the heart without it being shown by gestures or words.

colérique : borrowed from Latin cholericus , XIIIè. To act under the blow of anger : says itself of a person who acts without reflection, following an anger.
to fulminate: to be in anger, pester against somebody.
smoked: smoke goes up to them to the head ; one folded back smoke well to him; of smoke which passes .
anger, from Latin will go , anger. One of the seven deadly sins: anger is for the brutal animals and beings. But God is entitled to the Ire : The Anger of God .
irascible. In Philosophy Scholastic, the irascible appetite is the faculty by which the heart goes to overcome the difficulties that it meets in the continuation of the good or the escape of the evil. Of eleven passions of the heart, five are due to the irascible appetite: anger, audacity, fear, the hope and despair.

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