Concept Of Anger Research Articles

Analysis of the rate of working women's acceptance of partner violence and cultural reflections in Cypriot society.

This case study aims to measure the level of acceptance of violence among women and couples and to reveal the level of acceptance within and outside the families of women who have participated in working life. The concepts of anger and violence, physical, sexual, psychological, emotional, and economic violence, which are the sub-components of violence, violence in dating, and marital relations are examined separately according to Feminism and Social Learning Theory approaches. The Working Group was formed by applying questionnaires to 50 participants from the cities of Kyrenia, Güzelyurt, Lefke, Nicosia, and Magusa and determining the 20 participants with the highest level of acceptance of violence. The 11 people who agreed to the study were interviewed for a Dec of 1 week and 5 sessions ranging from 20 to 30 min. It is observed that women who are subjected to violence have a deep sense of helplessness and accept their helplessness, as well as those women resort to various passive solutions, such as silence and avoiding attitudes that make their partner angrier. The sense of helplessness, as a result of chronic depression, makes it inevitable to experience suicide cases. This study will be particularly important in terms of revealing the levels of domestic and non-family violence exposure and acceptance of violence by women who have participated in working life.

Review of the book: Sokthan Yeng Buddhist Feminism: Transforming Anger against Patriarchy.
 London: Palgrave Macmillan, 2020, xii + 152 pp. ISBN 978-3-030-51162-3

The importance of feminist ideology for modern culture and society is well known. There are also quite a few studies devoted to the role of the religious-philosophical systems of the East in the culture of the modern West. However, as far as we know, no one has yet studied the possible significance of the cultures of the East for feminist ideology. The ideology of feminism, in order to reinforce its positions, attracts, among other things, the Buddhist teaching, rethinking it so that it becomes a means of achieving the political goals of the feminist movement from an independent phenomenon of world culture. The book under review clearly shows how the concepts of anger and oppression developed in feminism, through the prism of which Buddhism is viewed, make it just one of the elements of feminist ideology.

الغضب و كيف عالجه في الإسلام

الغضب و كيف عالجه في الإسلام
 raise be to God, prayer and peace be upon our master Muhammad and his family and his relatives.
 This research has included how to deal with anger, its causes and its effects on the individual, and society.
 The researcher has followed the inductive analytical approach.
 He divided it into two sections: 1.
 The concept of anger, its causes and its ranks.
 Treatment and types of anger and its effects The study includes some recommendations

Miten kuvailla vihaa? Viron ja suomen idiomien vertailu kognitiivisen kielitieteen näkökulmasta

Tässä artikkelissa vertailemme vihan emootiota välittäviä viron- ja suomenkielisiä kuvaannollisia ilmauksia. Selitämme niiden erikoislaatua idiomien merkityspiirteillä ja analysoimme ilmauksia metaforateorian viitekehystä käyttäen. Sekä suomen että viron vihaidiomien kielikuvat perustuvat laajalti ruumiilliseen metonymiaan; lisäksi näissä kielissä on käytössä kansainvälisesti levinneitä käsitemetaforia kuten viha on kuuma neste astiassa, vihan intensiivisyys on kuumuutta, viha on tulta. Molemmissa kielissä ilmenee vihatilanteen käsitteistämisen vaiheittaisuus (vihan synty, sen vaikutus kokijaan, pyrkimys kontrolloida vihaa, kontrollin menetys, vihainen käyttäytyminen). Suomen kielessä vihaa käsitteistetään aivoihin ja päähän liittyvän toiminnan kautta, kun taas virossa kokija kuvaillaan astiana ja viha nesteenä. Molemmissa kielissä esiintyy hyperbolista kuvaannollisuutta. Virossa vihaista ihmistä karrikoidaan eläinten ruumiinosiin viittaamalla, suomessa korostuu autoaggressiivinen käyttäytymismalli. *** How to describe anger? A comparison of Estonian and Finnish idioms from the perspective of cognitive linguistics This study focuses on a comparison of two sister languages, Estonian and Finnish. The purpose is to compare the idiomatic expressions which describe the emotion of anger in order to find out the similarities and differences in its conceptualisation and lexicalisation. The findings are interpreted by using the framework of cognitive metaphor theory. The idioms of both languages fit onto the five-stage scenario like folk model of anger (the offense and beginning of anger; the (physiological) effects of anger on Self; the attempt to control the emotion; losing the control; retribution i.e. aggressive behaviour). The cognitive model represents these aspects of the anger event which are conceptualised by using figurative expressions. Both languages provide a rich array of expressions motivated by cognitive metonymies. The emotion is described by referring to its bodily symptoms, i.e. the expected changes in the position or function of one’s body parts (both internal and external). The descriptions vary from realistic (e.g., rusikat näitama (Est) ‘to demonstrate aggressivity’, lit. ‘to show one’s fist’) to unrealistic and even absurd ones (e.g., vetää herneet nenään (Fin) ‘to become angry’, lit. ‘to aspirate peas into one’s nose’). The differences lie in particular elements of the (human) body or physiological processes these languages focus on: Finnish idioms refer also to the (negative) activation of the brain and to a pattern of autoaggressive behaviour while the Estonian idioms pay more attention to the feeling of pressure in one’s chest and – on the other hand – also refers to the body parts of (domestic) animals. The latter expressions mix the metonymies with metaphoric mapping man is an animal and subject the (intensity of) emotional reaction to ridicule. In regard to the cognitive metaphors, some widespread ones could be detected in both of the languages, namely anger is hot fluid in a container, the intensity of anger is heat and anger is fire. Estonian tends to exploit the metaphor anger is fluid in a container more widely, by specifying the nature of fluids (such as poison and beer/alcohol) and the nature of containers such as one’s heart and spirit. In Estonian also the metaphor anger is a natural force is used in order to conceptualise one’s inability to control the emotion. The reifying metaphor experiencer is a machine seems to be a Finnish peculiarity. The results were found to reinforce the results of a previous study into the literal concepts of anger by Estonians and Finns in which the concepts were found to be very similar with only minor differences in respect of the action tendencies. The Estonians interviewed in the previous study stated that they would prefer staying passive while angry. Similarly, the Estonian idioms in the present study reflect the aspects of containing the emotion and its effects on the experiencing Self. The Finns, in contrast, believed that they would prefer being active or moving, and the Finnish idioms reflect some interesting patterns of autoaggressive behaviour (e.g. polttaa hihansa , lit. ‘to burn one’s sleeves’ or repiä pelihousunsa , lit. ‘to shred one’s game shorts’.

Anger: A Secularized Theological Concept

ABSTRACT Media accounts often suggest that anger motivates the rise of populist political movements. Indeed, populism and anger are so closely associated in popular discourse as to become almost one: populism just is angry people doing politics. And today, many people are angry. I class accounts of anger into two groups. Some cultural critics and philosophers take anger as a fitting response to a wrong. Others take anger, or at least a certain type of anger, as opaque, directed at the injustices baked into a normative order. By turning to accounts of anger from the Hebrew Bible, where human and divine anger is closely tied with authority, I argue that the opaque concept of anger is often forgotten, or repressed. When it is recovered, we are attuned to questions of domination, and to possibilities for flourishing in a radically different world.

Metacognitive Rating Scale: A Study Applying a Korean Translation to Individuals with Schizophrenia.

Metacognition is a higher-level cognition of identifying one’s own mental status, beliefs, and intentions. This research comprised a survey of 184 people with schizophrenia to verify the reliability of the metacognitive rating scale (MCRS) with the revised and supplemented metacognitions questionnaire (MCQ) to measure the dysfunctional metacognitive beliefs of people with schizophrenia by adding the concepts of anger and anxiety. This study analyzed the data using principal component analysis and the varimax method for exploratory factor analysis. To examine the reliability of the extracted factors, Cronbach’s α was used. According to the results, reliability was ensured for five factors: positive beliefs about worry, negative beliefs about uncontrollability and danger of worry, cognitive confidence, need for control, and cognitive self-consciousness. The negative beliefs about uncontrollability and danger of worry and the need for control on anger expression, which were both added in this research, exhibited the highest correlation (r = 0.727). The results suggest that the MCRS is a reliable tool to measure the metacognition of people with schizophrenia.

Red color facilitates the detection of facial anger — But how much?

The color red seems to be consistently associated with the concept of anger. Beyond semantic associations, it has been suggested that the color red enhances our ability to perceive anger in faces. However, previous studies often lack proper color control or the results are confounded by the presence of several emotions. Moreover, the magnitude of the (potential) effect of red has not been quantified. To address these caveats, we quantified the effect of facial color and background color on anger with psychometric functions measured with the method-of-constant-stimuli while facial hue or surround hue was varied in CIELAB color space. Stimulus sequences were generated by morphing between neutral and angry faces. For the facial color, the average chromaticity of the faces was shifted by ΔE 12/20 in red, yellow, green and blue directions. For the background color, the hue was either neutral or saturated red, green or blue. Both facial redness and surround redness enhanced perceived anger slightly, by 3–4 morph-%. Other colors did not affect perceived anger. As the magnitude of the enhancement is generally small and the effect is robust only in a small subset of the participants, we question the practical significance of red in anger recognition.

Holistic assessment of anger in adolescents – Development of a rating scale

BackgroundAnger related issues in adolescents are an important contributor to adolescent mortality and many negative developmental outcomes. Anger being the most primitive defence mechanism, determining its maladaptive nature is a complex phenomenon. Further, it lacks clarity in terms of its definition, demarcation from aggression and hostility, and also its assessment. Available anger rating scales do not represent anger adequately or comprehensively. The concept of anger is dealt with exhaustively in Indian classical texts. According to these texts, anger is an evil virtue that is born out of Rajasic nature and leads to momentary loss of cognitive functional abilities. Manifestation of anger occurs at behavioural (kayika), verbal (vachika) and mental (manasika) levels. Based on these principles, a psychometric scale is developed for assessment of anger in adolescents. ObjectiveThe objective of this study was to develop a psychometric scale for assessment of anger in adolescents based on behavioural (kayika), verbal (vachika) and mental (manasika) levels. Materials & methodsItem generation was done referring to the existing scales, texts on spirituality and psychology. It also included discussions with children, teachers and parents. Item reduction was carried out using expert opinion, focused group discussion and factor analysis. Testretest reliability was checked with 127 children (63 girls and 64 boys). The final scale was administered to 757 children (427 girls and 330 boys) to ascertain reliability co-efficient values. ResultsCo-efficient of Alpha value for final scale recorded 0.804. Test-retest reliability showed .835 correlation. ConclusionAnger can be assessed holistically using Trikarana (kayika, vachika and manasika) concept as dealt in almost all Indian classical texts. A 23-item adolescent anger scale is a comprehensive tool to assess behavioural, verbal and mental anger in adolescents.

The German Translation of the Novaco Anger Scale and Provocation Inventory (Ger - NAS-PI)

Anger has become one of the most widely studied emotions in the psychological literature. In order to accurately assess individual differences in emotions, validated and reliable measures must be incorporated to compare findings across studies. One of the most widely used anger scales is the Novaco Anger Scale—Provocation Inventory (NAS-PI; Novaco 2003). This project examined a new translation of the NAS-PI into the German language (Ger - NAS-PI). To validate the new German translation of the NAS-PI in German and U.S. samples. In two samples of undergraduate students, U.S. and German, internal consistency, subscale correlations, convergent validity, discriminant validity, and predictive validity were all analyzed. For both ethnic groups, all coefficient alphas exceeded .70 for the major subscales (NAS-PI), and correlations between the subscales were strong for both groups within each measure and with measures of convergent and discriminant validity. In predicting PI scores and Aggression Questionnaire (AQ; Buss & Perry 1992) scores, there was no evidence of intercept invariance for the AQ across the two national groups and limited evidence of slope invariance. Results suggest that the new translation is appropriate for use with German samples, but the concept of anger in German population may need further evaluation.

Culture and International Relations: The Culture of International Relations

In a response to my critics I further elaborate some of the concepts central to A Cultural Theory of International Relations. I explain why it is a cultural theory, as distinct from a theory of culture; the different levels of reason conceptualised by the Greeks and their utility in moving our thinking beyond the exclusive focus on instrumental rationality of modern social science; and Aristotle's concept of anger and its implications for the behaviour of the weak and the powerful. I justify my case selection and its Western bias, but defend the universality of my theory and its non-hegemonic application to the study of other cultures.

“Hot-headed” is more than an expression: The embodied representation of anger in terms of heat.

Anger is frequently referred to in terms of heat-related metaphors (e.g., hot-headed). The metaphoric representation perspective contends that such metaphors are not simply a poetic means of expressing anger but actually reflect the manner in which the concept of anger is cognitively represented. Drawing upon this perspective, the present studies examined the idea that the cognitive representation of anger is systematically related to the cognitive representation of heat. A total of 7 studies, involving 438 participants, provided support for this view. Visual depictions of heat facilitated the use of anger-related conceptual knowledge, and this occurred in tasks involving lexical stimuli as well as facial expressions. Furthermore, priming anger-related thoughts led participants to judge unfamiliar cities and the actual room temperature as hotter in nature. The results are discussed in terms of their implications for embodied views of emotion concepts and their potential social consequences.

Beyond prototypes and classical definitions: Evidence for a theory-based representation of emotion concepts

The question of how people represent emotions is eminently important for a number of different domains of psychological research. The present study tested the assumption that emotion concepts are represented similar to theories in that they are comprised of a set of causally interrelated features. Using emotional scenarios and investigating the emotion concepts of anger, anxiety, and sadness it was found that people's representations of emotion concepts essentially involved the representation of the causal relation of emotion features and that the causal status of a feature determined the feature's centrality in the concept. Moreover, people's representations of emotion concepts corresponded to basic assumptions of cognitive emotion theories, namely that cognitive appraisals cause other surface features of emotion, like expression and behaviour. By providing evidence for a theory-based representation, the present results show that the classical and the prototype approach are insufficient to model the representation of emotion concepts.

A Comparison of Perceptions of Love, Guilt, and Anger in Ireland and the United States: Implications for Counseling

This study compared 50 Irish and 50 American graduate and undergraduate psychology and counseling students on the ways they rated feelings of love, anger, and guilt on a semantic differential. A 2 × 2 × 2 multivariate analysis of variance was used in which the independent variables were class, gender, and country and the dependent variables were the semantic differential scales used for this research. It was found that the undergraduate students from Ireland evaluated the concepts of anger and guilt more positively than did the undergraduate students from the United States.

Initiation of medical malpractice suits: a conceptualization and test.

Despite the concern with medical malpractice suits and research about them, little is known about why some perceived injuries lead to claims of malpractice while other similar injuries do not. This paper presents a conceptualization and hypotheses regarding the determinants of an injury or perceived injury leading to suit. The conceptualization and hypotheses are tested using information collected from 113 medical malpractice plaintiffs' attorneys in three states. A series of proposed concepts prove useful in explaining patient willingness to pursue a suit as well as the plaintiff's success and award size. These are concepts of anger, reluctance to sue, patient and provider worthiness, affinity, economic burden and potential for compensation. Specific attributes of the injury, the patient, the provider, and the doctor-patient relationship relate to these concepts. Injury and doctor-patient relationship attributes prove more important than patient or provider attributes. However, the reported impact of the attributes of the patient and physician on plaintiff success and award is high and suggests that the impact of "non-relevant" variables in the medical malpractice process. Doctor-patient relationship variables hypothesized to reflect affinity are reported to be important in reducing patient willingness to pursue a case; and, certain populations, such as minorities, elderly, foreign-born, are perceived to have a reluctance to sue. The effect of specific characteristics of the patient, the doctor, the injury and the patient-doctor relationship on patient reaction and on disposition is reported, as well as evidence that relates to the validity of the overall conceptualization.

Fuzzy concepts in a fuzzy hierarchy: varieties of anger.

This article argues that the concept of anger is not well characterized from the classical perspective. Instead, its membership is graded, its borders are fuzzy, and its subcategories fail to form a true class-inclusion hierarchy. Ss rated potential anger subcategories (fury, jealousy, annoyance, etc.) and remembered instances of their own anger as varying in degree of membership in anger. Degree of membership (prototypicality) predicted each subcategory's availability from memory given the category name, reaction time to verify its status as a subcategory, and its substitutability within naturally generated sentences about anger. Two predictions of a true class-inclusion hierarchy failed: that Ss would agree in adjudicating the membership of potential subcategories of anger and that all instances of a subcategory of anger would also be instances of anger. As an alternative to the classical view, emotion concepts are hypothesized to vary in their degree of breadth and overlap and to be mentally represented as scripts that allow different instantiations in different contexts.

Anger in the Old Testament (review)

Hebrew Studies 35 (1994) 100 Reviews mythology), an analogy between the novel and the Gennan medieval epic Nieblungenlied, and so on. Balaban paints a portrait of a character whose intellectual and emotional mediocrity are compensated for by his "Mediterranean qualities" (Le., submissive worldview and modesty in dealing with life's stumbling blocks). This work stands as a worthy homage to two of the finest novels recently produced in contemporary Hebrew narrative. Yair Mazor University ofTexas at Austin Austin. TX 78712 ANGER IN THE OLD TESTAMENT. By Bruce Edward Baloian. American University Studies. Series VII, Theology and Religion 99. Pp. 225. New York: Peter Lang, 1992. Cloth, $40.95. In this concise treatise the author takes up the concept of anger in the Hebrew Bible, giving a special stress to divine anger, which he finds "troubling" (p. 1). The second and third chapters deal with human and divine anger respectively. The fourth chapter attempts to interface divine and human anger. The fifth and final chapter discusses the traditio-historical development of divine anger. The author identifies ten Hebrew words used in expressions of anger in the Hebrew Bible (~M; Cl'f; ~l'f; i'ICM; mn; 01':>, m::w; ~p; fl"1; m"1; pp. 5-7) and centers his discussion around them. A chart on page 189 summarizes their distribution; another chart on pages 191-210 summarizes 387 instances of divine anger in tenns of the word used, motivation, object, and results. These data will certainly prove useful to future researchers, irrespective of their agreement or disagreement with Baloian's conclusions. The details of his findings are too many to itemize in a brief book review. He concludes that anger's primary motivation is "some type of injustice" perpetrated on the victim. The Bible does not condemn anger but urges its control through reason, showing that humans are not rigidly detennined but have genuine choices. Those persons in positions of leadership are given more attention because they have the power to actualize their anger (pp. 149151 ). The motivation for Yahweh's anger shifts from the Pentateuch to the later writings. In the fonner, the primary cause for divine anger is "rebellion Hebrew Studies 35 (1994) 101 Reviews against His person," whereas the balance of the Hebrew Bible also sees God as angered by "the violation of the common sense of justice that all humans have" (p. 173). Yet this is not a traditio-historical development, but a shift in emphasis brought about by the interaction, both internally (socially within Israel) and externally (internationally), that characterizes Israelite life after the settlement in Canaan. Human anger is justified "if it conforms to the norms of justice," yet the justice must not be one personally defined by passion but rather "adjudicated by a judge" (p. 176). Anger can provide human beings an understanding of their limitations and need for salvation (p. 177) and can thus lead them to a knowledge of God. I found this book a difficult one to review on two counts. First, it seems to be, as the "Acknowledgement [sic]" strongly suggests, an unrevised doctoral dissertation. Doctoral dissertations are written for different reasons than other books and assume a much different format. As a result the writing style is unnecessarily ponderous and heavy. Secondly, the publisher has not been careful in proofreading the book. Typographical errors constantly intrude on the reader. Examples of these from the first fifty pages of the book are: "valuale" (p. 2); "(p in the phrase P::l'IDR R?)" [instead of N in the phrase U::l'IDR R?)] (p. 16; cf. 17); "straight forward" [for straightforward] (p. 30); the enigmatic "(UuaOU)" (p. 39); "over came" [for overcame] (p. 43); a strange series of supralinear dots (line 14, p. 46); O~::l::l? ::l"CR for C~::l::l?::l "CR (note 11, p. 52); "First born" [for firstborn] (note 23, p. 54). Footnote 17 intrudes into the text on page 4 and is replicated on page 17 (where it really belongs). The word Kill is gratuitously capitalized (p. 35). Some of the inscrutable signs are doubtless Hebrew words the publisher did not reproduce correctly. There are also errors of substance. That "pride and anger...

How Shall the Concept of Anger be Defined?

Six positions are described on the question of whether psychological concepts can and should be defined. Anger is defined as follows: `P in C at t is angry at Q' = df 'P in C at t believes that at least one person whom P in C at t cares for has, intentionally or through neglect, been treated without respect by Q, and P has not forgiven Q.' The definition belongs to the system of psychologic (PL), in which the other concepts in the definition are also defined. The definition of anger is evaluated through the plausibility of its implications, and the plausibility of the explanations of apparent contrary cases. Three explanations are presented to account for cases which appear not to fit the definition. These are: stronger other concerns; the personification of non-persons and depersonification of persons; and a variation in the subjective standards of what constitutes respect and disrespect, both between persons and between situations (degree of frustration). The ultimate test of the definition lies in its general utility as part of the system of PL.