Gabriele Taylor
- Published in print:
- 2006
- Published Online:
- September 2006
- ISBN:
- 9780198235804
- eISBN:
- 9780191604058
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0198235801.001.0001
- Subject:
- Philosophy, Moral Philosophy
This book focuses on the vices, which in Christian theology were most commonly selected as bringing death to the soul. These are sloth, envy, avarice, pride, anger, lust, and gluttony. The ...
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This book focuses on the vices, which in Christian theology were most commonly selected as bringing death to the soul. These are sloth, envy, avarice, pride, anger, lust, and gluttony. The discussions concentrate on the essence of each vice, and treat their possessors as personifications. They will show a structural resemblance to each other, but there is no suggestion that all vices are of that type. It is shown that vices are harmful to their possessor, and negative support is given for some central claims of an Aristotelean-type virtue-theory.Less
This book focuses on the vices, which in Christian theology were most commonly selected as bringing death to the soul. These are sloth, envy, avarice, pride, anger, lust, and gluttony. The discussions concentrate on the essence of each vice, and treat their possessors as personifications. They will show a structural resemblance to each other, but there is no suggestion that all vices are of that type. It is shown that vices are harmful to their possessor, and negative support is given for some central claims of an Aristotelean-type virtue-theory.
Patrick Coleman
- Published in print:
- 2010
- Published Online:
- January 2011
- ISBN:
- 9780199589340
- eISBN:
- 9780191723322
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199589340.001.0001
- Subject:
- Literature, European Literature, 18th-century Literature
This book examines how major writers of the French Enlightenment discuss the social appropriateness of anger and gratitude in regulating social life. Defining the kinds of slight or favor that demand ...
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This book examines how major writers of the French Enlightenment discuss the social appropriateness of anger and gratitude in regulating social life. Defining the kinds of slight or favor that demand an angry or a grateful response became problematic in eighteenth-century France under the pressure of two contradictory developments which were both crucial to Enlightenment thinking about sociability. The first drew on the ideal of moral equality as it spread beyond the salons to the social world at large. Writers claimed for themselves an entitlement to anger at personal slight that had been hitherto reserved for aristocrats, and a respectful hearing for their indignation at public injustice despite their lack of official standing. The philosophes also argued their writing made them social benefactors in their own right, more deserving of their readers' gratitude than obliged to any patron. The second gave a new twist to longstanding philosophical notions about transcending emotional disturbance and dependence altogether. A personal ideal became a public goal as Enlightenment thinkers imagined a society where all significant social interaction was governed by the impersonal rule of law. Occasions for personal slight or obligation would disappear, and with them reasons for anger and gratitude. The same writers who justified their emotional claims also legitimized their cultural authority through displays of rationality and objectivity that indicated their own liberation from emotional bonds. Through analyses of works by Robert Challe, Marivaux, Rousseau, and Diderot, this book shows how the tension between these two rhetorics is crucial to the creativity of French Enlightenment writing.Less
This book examines how major writers of the French Enlightenment discuss the social appropriateness of anger and gratitude in regulating social life. Defining the kinds of slight or favor that demand an angry or a grateful response became problematic in eighteenth-century France under the pressure of two contradictory developments which were both crucial to Enlightenment thinking about sociability. The first drew on the ideal of moral equality as it spread beyond the salons to the social world at large. Writers claimed for themselves an entitlement to anger at personal slight that had been hitherto reserved for aristocrats, and a respectful hearing for their indignation at public injustice despite their lack of official standing. The philosophes also argued their writing made them social benefactors in their own right, more deserving of their readers' gratitude than obliged to any patron. The second gave a new twist to longstanding philosophical notions about transcending emotional disturbance and dependence altogether. A personal ideal became a public goal as Enlightenment thinkers imagined a society where all significant social interaction was governed by the impersonal rule of law. Occasions for personal slight or obligation would disappear, and with them reasons for anger and gratitude. The same writers who justified their emotional claims also legitimized their cultural authority through displays of rationality and objectivity that indicated their own liberation from emotional bonds. Through analyses of works by Robert Challe, Marivaux, Rousseau, and Diderot, this book shows how the tension between these two rhetorics is crucial to the creativity of French Enlightenment writing.
Robert C. Solomon
- Published in print:
- 2008
- Published Online:
- October 2011
- ISBN:
- 9780195368536
- eISBN:
- 9780199852031
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195368536.001.0001
- Subject:
- Philosophy, Philosophy of Mind
This book states that we live our lives through our emotions, and that it is our emotions which give our lives meaning. What interests or fascinates us, who we love, what angers us, what moves us, ...
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This book states that we live our lives through our emotions, and that it is our emotions which give our lives meaning. What interests or fascinates us, who we love, what angers us, what moves us, what bores us; all of this defines us, gives us character, constitutes who we are. This book illuminates the rich life of the emotions: why we don't really understand them, what they really are, and how they make us human and give meaning to life. The book provides a guide to cutting-edge scientific research, as well as to what philosophers and psychologists have said on the subject, but it also emphasizes the personal and ethical character of our emotions. The book shows that emotions are not something that happen to us, nor are they irrational in the literal sense; rather, they are judgments we make about the world, and they are strategies for living in it. Fear, anger, love, guilt, jealousy, compassion—they are all essential to our values, to living happily, healthily, and well.Less
This book states that we live our lives through our emotions, and that it is our emotions which give our lives meaning. What interests or fascinates us, who we love, what angers us, what moves us, what bores us; all of this defines us, gives us character, constitutes who we are. This book illuminates the rich life of the emotions: why we don't really understand them, what they really are, and how they make us human and give meaning to life. The book provides a guide to cutting-edge scientific research, as well as to what philosophers and psychologists have said on the subject, but it also emphasizes the personal and ethical character of our emotions. The book shows that emotions are not something that happen to us, nor are they irrational in the literal sense; rather, they are judgments we make about the world, and they are strategies for living in it. Fear, anger, love, guilt, jealousy, compassion—they are all essential to our values, to living happily, healthily, and well.
Graham Gould
- Published in print:
- 1993
- Published Online:
- October 2011
- ISBN:
- 9780198263456
- eISBN:
- 9780191682551
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198263456.001.0001
- Subject:
- Religion, Early Christian Studies
This book studies the life and thought of the Christian monks of 4th- and 5th-century lower Egypt. It works from collections of their sayings and stories which were compiled in the late 5th century ...
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This book studies the life and thought of the Christian monks of 4th- and 5th-century lower Egypt. It works from collections of their sayings and stories which were compiled in the late 5th century and which are known collectively as the Apopthegmata Patrum. These texts show that the Desert Fathers were deeply concerned with the nature of the monastic community that they formed and with the problems which might affect relationships between individuals within it. Successive chapters of the book centre on the text of the Apopthegmata itself as a witness to the community's sense of its own history and identity; on the relationship between teacher and disciple in the context of which the practices and virtues of the monastic life were taught; on the importance of good relationships between a monk and his companions in the monastic life; on the problems of anger, judgement, and praise, which interfere with good relationships; on the tension between the desire for solitude and the necessity of interaction with others; and on the connection between relationships with others and a monk's own life of prayer. The overall conclusion is that the Desert Fathers saw community as an integral part of their monastic ideal and rarely regarded solitude as a way of life to be pursued at the expense of community.Less
This book studies the life and thought of the Christian monks of 4th- and 5th-century lower Egypt. It works from collections of their sayings and stories which were compiled in the late 5th century and which are known collectively as the Apopthegmata Patrum. These texts show that the Desert Fathers were deeply concerned with the nature of the monastic community that they formed and with the problems which might affect relationships between individuals within it. Successive chapters of the book centre on the text of the Apopthegmata itself as a witness to the community's sense of its own history and identity; on the relationship between teacher and disciple in the context of which the practices and virtues of the monastic life were taught; on the importance of good relationships between a monk and his companions in the monastic life; on the problems of anger, judgement, and praise, which interfere with good relationships; on the tension between the desire for solitude and the necessity of interaction with others; and on the connection between relationships with others and a monk's own life of prayer. The overall conclusion is that the Desert Fathers saw community as an integral part of their monastic ideal and rarely regarded solitude as a way of life to be pursued at the expense of community.
Gerald SJ O'Collins
- Published in print:
- 2007
- Published Online:
- May 2007
- ISBN:
- 9780199203130
- eISBN:
- 9780191707742
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199203130.003.0007
- Subject:
- Religion, Theology
In the aftermath of Anselm of Canterbury's version of redemption as ‘satisfaction’, notions crept in about Christ being literally burdened with all human sin, being punished by God in our place, and ...
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In the aftermath of Anselm of Canterbury's version of redemption as ‘satisfaction’, notions crept in about Christ being literally burdened with all human sin, being punished by God in our place, and so placating the divine anger. This chapter rejects such views and does so by examining the texts on which they commonly rely in the Old Testament and the New Testament.Less
In the aftermath of Anselm of Canterbury's version of redemption as ‘satisfaction’, notions crept in about Christ being literally burdened with all human sin, being punished by God in our place, and so placating the divine anger. This chapter rejects such views and does so by examining the texts on which they commonly rely in the Old Testament and the New Testament.
Gabriele Taylor
- Published in print:
- 2006
- Published Online:
- September 2006
- ISBN:
- 9780198235804
- eISBN:
- 9780191604058
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0198235801.003.0005
- Subject:
- Philosophy, Moral Philosophy
Pride is vice which most patently involves consciousness of self and self-evaluation. The assessment of its nature and implicit harm will depend on the features of the self set out in the preceding ...
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Pride is vice which most patently involves consciousness of self and self-evaluation. The assessment of its nature and implicit harm will depend on the features of the self set out in the preceding chapter. There are different types of pride and, as in the case of envy, not all of them are corruptive.Less
Pride is vice which most patently involves consciousness of self and self-evaluation. The assessment of its nature and implicit harm will depend on the features of the self set out in the preceding chapter. There are different types of pride and, as in the case of envy, not all of them are corruptive.
Alvin I. Goldman
- Published in print:
- 2006
- Published Online:
- September 2006
- ISBN:
- 9780195138924
- eISBN:
- 9780199786480
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0195138929.003.0006
- Subject:
- Philosophy, Philosophy of Mind
People have a primitive and largely automatic ability to recognize emotions in faces, an ability best explained by simulation, more specifically, mirror processes. In lesion studies of fear, disgust, ...
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People have a primitive and largely automatic ability to recognize emotions in faces, an ability best explained by simulation, more specifically, mirror processes. In lesion studies of fear, disgust, and anger, paired selective deficits have been found in experiencing and recognizing these emotions. A patient with insula and basal ganglia damage, for example, scored very low on a questionnaire for experiencing disgust and was also significantly and selectively impaired in recognizing disgust in facial expressions. Such findings are best explained by simulation theory, which predicts that damage to a neural system responsible for undergoing a certain emotion would also yield impairment in recognizing it. Mirror processes involve matching neural activation in both a subject and an observer of a specific mental state, and such processes have been identified (via single cell recordings and neuroimaging studies) for motor intention, touch, pain, and the several emotions listed above.Less
People have a primitive and largely automatic ability to recognize emotions in faces, an ability best explained by simulation, more specifically, mirror processes. In lesion studies of fear, disgust, and anger, paired selective deficits have been found in experiencing and recognizing these emotions. A patient with insula and basal ganglia damage, for example, scored very low on a questionnaire for experiencing disgust and was also significantly and selectively impaired in recognizing disgust in facial expressions. Such findings are best explained by simulation theory, which predicts that damage to a neural system responsible for undergoing a certain emotion would also yield impairment in recognizing it. Mirror processes involve matching neural activation in both a subject and an observer of a specific mental state, and such processes have been identified (via single cell recordings and neuroimaging studies) for motor intention, touch, pain, and the several emotions listed above.
George Sher
- Published in print:
- 2005
- Published Online:
- September 2006
- ISBN:
- 9780195187427
- eISBN:
- 9780199786596
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0195187423.003.0006
- Subject:
- Philosophy, Moral Philosophy
This chapter develops a new account of what blame adds to the belief that someone has acted badly. According to the proposed account, the additional element consists of a set of dispositions (to ...
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This chapter develops a new account of what blame adds to the belief that someone has acted badly. According to the proposed account, the additional element consists of a set of dispositions (to become angry, express one’s disapproval, and the like) which are explained by the combination of the belief that the agent has acted badly and a desire that he not have done so. Unlike most desires, this one is oriented to the past rather than the future. Nevertheless, it remains a source of motivation that is capable of accounting for the blame-constituting dispositions.Less
This chapter develops a new account of what blame adds to the belief that someone has acted badly. According to the proposed account, the additional element consists of a set of dispositions (to become angry, express one’s disapproval, and the like) which are explained by the combination of the belief that the agent has acted badly and a desire that he not have done so. Unlike most desires, this one is oriented to the past rather than the future. Nevertheless, it remains a source of motivation that is capable of accounting for the blame-constituting dispositions.
Robert D. Enright, Jeanette Knutson Enright, and Anthony C. Holter
- Published in print:
- 2010
- Published Online:
- May 2010
- ISBN:
- 9780195395914
- eISBN:
- 9780199776801
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195395914.003.0012
- Subject:
- Political Science, International Relations and Politics
Forgiveness education should have a role in long-term strategies for peacebuilding. The authors argue that forgiveness has the power to break cycles of sectarian violence and makes possible what ...
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Forgiveness education should have a role in long-term strategies for peacebuilding. The authors argue that forgiveness has the power to break cycles of sectarian violence and makes possible what Aristotle termed “civic friendship.” In Belfast, Northern Ireland, the psychological effects of anger among children are high enough to warrant clinical intervention. The authors find that forgiveness education corresponds to decreases in anger, depression, and anxiety in children. They offer examples of effective forgiveness education curricula for teachers.Less
Forgiveness education should have a role in long-term strategies for peacebuilding. The authors argue that forgiveness has the power to break cycles of sectarian violence and makes possible what Aristotle termed “civic friendship.” In Belfast, Northern Ireland, the psychological effects of anger among children are high enough to warrant clinical intervention. The authors find that forgiveness education corresponds to decreases in anger, depression, and anxiety in children. They offer examples of effective forgiveness education curricula for teachers.
Voula Tsouna
- Published in print:
- 2007
- Published Online:
- January 2008
- ISBN:
- 9780199292172
- eISBN:
- 9780191711770
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199292172.003.0010
- Subject:
- Philosophy, Ancient Philosophy
This chapter examines Philodemus' diatribe On Anger, a principal piece of On the Passions and an important contribution to the philosophical literature on that subject. The first section supplies ...
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This chapter examines Philodemus' diatribe On Anger, a principal piece of On the Passions and an important contribution to the philosophical literature on that subject. The first section supplies some semantic and historical context for Philodemus' discussion. The next section presents the methodological objections raised by Timasagoras, one of Philodemus' professional rivals, and shows how Philodemus responds to them. The chapter then discusses how Philodemus accounts for the nature and symptoms of anger, the beliefs, and feelings that it involves, and its consequences. The next section after that is devoted to Philodemus' refutation of certain Peripatetics whom, rightly or wrongly, he takes to encourage one to lose one's temper. In addition, this section discusses the case of people who give the appearance of irascibility without really being irascible. The chpater then deals with the issue of whether anger is a good or a bad thing. Finally it examines whether the sage experiences no less anger than the common man. It discusses three arguments in the form of έπιλογισμός (translit. epilogismos, pl. epilogismoi) to the effect that the sage feels as much anger as the common man, and then another three arguments whereby Philodemus rebuts the epilogismoi of his opponents.Less
This chapter examines Philodemus' diatribe On Anger, a principal piece of On the Passions and an important contribution to the philosophical literature on that subject. The first section supplies some semantic and historical context for Philodemus' discussion. The next section presents the methodological objections raised by Timasagoras, one of Philodemus' professional rivals, and shows how Philodemus responds to them. The chapter then discusses how Philodemus accounts for the nature and symptoms of anger, the beliefs, and feelings that it involves, and its consequences. The next section after that is devoted to Philodemus' refutation of certain Peripatetics whom, rightly or wrongly, he takes to encourage one to lose one's temper. In addition, this section discusses the case of people who give the appearance of irascibility without really being irascible. The chpater then deals with the issue of whether anger is a good or a bad thing. Finally it examines whether the sage experiences no less anger than the common man. It discusses three arguments in the form of έπιλογισμός (translit. epilogismos, pl. epilogismoi) to the effect that the sage feels as much anger as the common man, and then another three arguments whereby Philodemus rebuts the epilogismoi of his opponents.
Elliott Antokoletz
- Published in print:
- 2008
- Published Online:
- May 2008
- ISBN:
- 9780195365825
- eISBN:
- 9780199868865
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195365825.003.0005
- Subject:
- Music, Opera
This chapter first looks at End of Act, the anticipation of meeting of Pelléas and Médlisande. Act II, Scene 1 is then examined based on the “Pelléas” and “Well” Motifs. The chapter explores the ...
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This chapter first looks at End of Act, the anticipation of meeting of Pelléas and Médlisande. Act II, Scene 1 is then examined based on the “Pelléas” and “Well” Motifs. The chapter explores the transformational function of the dominant-ninth chord, instrumental timbre as signifier, the power of the unconscious, and music as message encoder of the unconscious. Next Act II, Scenes I and 2 are considered in terms of the consequences of the lost ring. The chapter explores the varied repetition and development of motifs in transformation from pentatonic to whole-tone spheres. After that Act II, Scene 2, a room in the castle, is examined. The chapter discusses Golaud, Mélisande, the ring, and transformation of the “Pelléas” motif, and points to the “circle of light” as a symbol of fate. Next Act II, Scene 2, which deals with events leading to Golaud's anger and his demand that Mélisande search for the ring is considered. The chapter then goes on to Act II, Scene 3 — before a dark grotto — and discusses a feigned search for the ring. The principle of “expressive doubling” is studied as a means of signifying dualistic human modes of world perception.Less
This chapter first looks at End of Act, the anticipation of meeting of Pelléas and Médlisande. Act II, Scene 1 is then examined based on the “Pelléas” and “Well” Motifs. The chapter explores the transformational function of the dominant-ninth chord, instrumental timbre as signifier, the power of the unconscious, and music as message encoder of the unconscious. Next Act II, Scenes I and 2 are considered in terms of the consequences of the lost ring. The chapter explores the varied repetition and development of motifs in transformation from pentatonic to whole-tone spheres. After that Act II, Scene 2, a room in the castle, is examined. The chapter discusses Golaud, Mélisande, the ring, and transformation of the “Pelléas” motif, and points to the “circle of light” as a symbol of fate. Next Act II, Scene 2, which deals with events leading to Golaud's anger and his demand that Mélisande search for the ring is considered. The chapter then goes on to Act II, Scene 3 — before a dark grotto — and discusses a feigned search for the ring. The principle of “expressive doubling” is studied as a means of signifying dualistic human modes of world perception.
Richard Sorabji
- Published in print:
- 2002
- Published Online:
- May 2007
- ISBN:
- 9780199256600
- eISBN:
- 9780191712609
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199256600.003.0010
- Subject:
- Philosophy, General
The Aristotelian Asapasius (2nd century CE) objected that his fellow-Aristotelian Andronicus (1st century BCE) should not have conceded to Chrysippus that emotion requires assent as well as ...
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The Aristotelian Asapasius (2nd century CE) objected that his fellow-Aristotelian Andronicus (1st century BCE) should not have conceded to Chrysippus that emotion requires assent as well as appearance. He accepts only two generic emotions — pleasure and distress — but he overlooks desire which Aristotle adds, and appetite and fear favoured by the Stoics and sometimes Plato. For the Stoics, appetite and desire are not additional to judgement, but are judgements that pursuit is appropriate. The Stoics omit backward-looking emotions on the grounds that concern about past adversity lasts only as long as one thinks one's present or future affected. Like Philodemus and the Christian Lactantius, Aspasius denied the Stoic view that anger (e.g., with one's children) must include the idea that retaliation is appropriate. Plotinus the Neoplatonist (3rd century CE) objected that mystical love involves no judgement, and that Stoics underestimate the contribution of body.Less
The Aristotelian Asapasius (2nd century CE) objected that his fellow-Aristotelian Andronicus (1st century BCE) should not have conceded to Chrysippus that emotion requires assent as well as appearance. He accepts only two generic emotions — pleasure and distress — but he overlooks desire which Aristotle adds, and appetite and fear favoured by the Stoics and sometimes Plato. For the Stoics, appetite and desire are not additional to judgement, but are judgements that pursuit is appropriate. The Stoics omit backward-looking emotions on the grounds that concern about past adversity lasts only as long as one thinks one's present or future affected. Like Philodemus and the Christian Lactantius, Aspasius denied the Stoic view that anger (e.g., with one's children) must include the idea that retaliation is appropriate. Plotinus the Neoplatonist (3rd century CE) objected that mystical love involves no judgement, and that Stoics underestimate the contribution of body.
Richard Sorabji
- Published in print:
- 2002
- Published Online:
- May 2007
- ISBN:
- 9780199256600
- eISBN:
- 9780191712609
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199256600.003.0004
- Subject:
- Philosophy, General
Zeno of Citium, the Stoic founder, had tried out other definitions of emotion. One, defended by Chrysippus, was that emotion involves oscillating, like Medea, between accepting the right value ...
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Zeno of Citium, the Stoic founder, had tried out other definitions of emotion. One, defended by Chrysippus, was that emotion involves oscillating, like Medea, between accepting the right value judgement and disobeying it. But disobedience to reason is not the same as mistake. How can it be, and is it ever, combined with mistake? The Stoic Seneca (1st century CE) allows this by distinguishing three movements in anger. The first movement is the appearance that revenge is appropriate and the resulting shock to soul or body. The second is the mistaken assent to the appearance that revenge is appropriate. The third movement — the full emotion — moves from mistake to disobedience with the judgement that revenge is to be pursued, appropriate or not.Less
Zeno of Citium, the Stoic founder, had tried out other definitions of emotion. One, defended by Chrysippus, was that emotion involves oscillating, like Medea, between accepting the right value judgement and disobeying it. But disobedience to reason is not the same as mistake. How can it be, and is it ever, combined with mistake? The Stoic Seneca (1st century CE) allows this by distinguishing three movements in anger. The first movement is the appearance that revenge is appropriate and the resulting shock to soul or body. The second is the mistaken assent to the appearance that revenge is appropriate. The third movement — the full emotion — moves from mistake to disobedience with the judgement that revenge is to be pursued, appropriate or not.
Dale S. Wright
- Published in print:
- 2009
- Published Online:
- February 2010
- ISBN:
- 9780195382013
- eISBN:
- 9780199870332
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195382013.003.0004
- Subject:
- Religion, Buddhism
Chapter 3 is divided into two sections. The first section presents an overview of the Mahayana Buddhist teachings on ksāntipāramitā, the perfection of tolerance or patience. The second section raises ...
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Chapter 3 is divided into two sections. The first section presents an overview of the Mahayana Buddhist teachings on ksāntipāramitā, the perfection of tolerance or patience. The second section raises questions about how admirable tolerance might be conceived today. It asks how to understand the limits of tolerance, how to know when to tolerate and how much. The chapter inquires into the Buddhist teachings on anger and on tolerating contingencies and uncertainties in life.Less
Chapter 3 is divided into two sections. The first section presents an overview of the Mahayana Buddhist teachings on ksāntipāramitā, the perfection of tolerance or patience. The second section raises questions about how admirable tolerance might be conceived today. It asks how to understand the limits of tolerance, how to know when to tolerate and how much. The chapter inquires into the Buddhist teachings on anger and on tolerating contingencies and uncertainties in life.
Jerome Neu
- Published in print:
- 2007
- Published Online:
- January 2008
- ISBN:
- 9780195314311
- eISBN:
- 9780199871780
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195314311.003.0010
- Subject:
- Philosophy, Philosophy of Language
Why should understanding lead to forgiveness? What is it about knowledge of the cause of an offense that makes it not an offense or less of an offense? Does such knowledge affect the character of the ...
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Why should understanding lead to forgiveness? What is it about knowledge of the cause of an offense that makes it not an offense or less of an offense? Does such knowledge affect the character of the harm inflicted or does the forgiveness depend on other conditions of anger? And when should understanding lead to forgiveness? After all, every action has some explanation. Is any explanation enough for forgiveness, or are only certain ones of the appropriate kind? Which? What are the implications of these questions for contemporary therapeutic movements that urge forgiveness (of self and others) as a step toward self-healing?Less
Why should understanding lead to forgiveness? What is it about knowledge of the cause of an offense that makes it not an offense or less of an offense? Does such knowledge affect the character of the harm inflicted or does the forgiveness depend on other conditions of anger? And when should understanding lead to forgiveness? After all, every action has some explanation. Is any explanation enough for forgiveness, or are only certain ones of the appropriate kind? Which? What are the implications of these questions for contemporary therapeutic movements that urge forgiveness (of self and others) as a step toward self-healing?
Jane M. Ussher and Janette Perz
- Published in print:
- 2010
- Published Online:
- May 2010
- ISBN:
- 9780195398090
- eISBN:
- 9780199776900
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195398090.003.0022
- Subject:
- Psychology, Social Psychology, Clinical Psychology
This chapter challenges the common pathologizing view of premenstrual change that characterizes premenstrual symptoms as representing a psychological or biomedical disorder. The authors present a ...
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This chapter challenges the common pathologizing view of premenstrual change that characterizes premenstrual symptoms as representing a psychological or biomedical disorder. The authors present a contrasting view and argue that premenstrual symptoms are more accurately characterized as a disruption in the self-silencing that women engage in for 3 weeks of the month. Drawing upon their interviews with women, they describe the contextual and intrapsychic factors that combine to produce the premenstrual expression of anger, irritation, or sadness. The chapter argues that dismissing premenstrual distress as illness serves to silence women and contributes to a cycle of further emotional suppression, followed by premenstrual emotional eruption.Less
This chapter challenges the common pathologizing view of premenstrual change that characterizes premenstrual symptoms as representing a psychological or biomedical disorder. The authors present a contrasting view and argue that premenstrual symptoms are more accurately characterized as a disruption in the self-silencing that women engage in for 3 weeks of the month. Drawing upon their interviews with women, they describe the contextual and intrapsychic factors that combine to produce the premenstrual expression of anger, irritation, or sadness. The chapter argues that dismissing premenstrual distress as illness serves to silence women and contributes to a cycle of further emotional suppression, followed by premenstrual emotional eruption.
Stephanie J. Woods
- Published in print:
- 2010
- Published Online:
- May 2010
- ISBN:
- 9780195398090
- eISBN:
- 9780199776900
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195398090.003.0024
- Subject:
- Psychology, Social Psychology, Clinical Psychology
This chapter describes the physical and mental health consequences encountered by women experiencing intimate male partner violence. Drawing upon on the literature and upon her research, the author ...
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This chapter describes the physical and mental health consequences encountered by women experiencing intimate male partner violence. Drawing upon on the literature and upon her research, the author describes women's self-silencing within intimate relationships and the associations between silencing and physical and mental health symptoms. The chapter also describes the challenges and barriers within the healthcare system that hinder abused women's attempts to receive effective and supportive care. The author discusses socio-cultural influences that can affect an abused woman's process of healing by socializing women to avoid expressing anger and other strong negative emotions. She also describes alternative models of care that can be adopted to improve healthcare utilization for women who have experienced intimate partner violence.Less
This chapter describes the physical and mental health consequences encountered by women experiencing intimate male partner violence. Drawing upon on the literature and upon her research, the author describes women's self-silencing within intimate relationships and the associations between silencing and physical and mental health symptoms. The chapter also describes the challenges and barriers within the healthcare system that hinder abused women's attempts to receive effective and supportive care. The author discusses socio-cultural influences that can affect an abused woman's process of healing by socializing women to avoid expressing anger and other strong negative emotions. She also describes alternative models of care that can be adopted to improve healthcare utilization for women who have experienced intimate partner violence.
Paul L. Gavrilyuk
- Published in print:
- 2004
- Published Online:
- November 2004
- ISBN:
- 9780199269822
- eISBN:
- 9780191601569
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0199269823.003.0003
- Subject:
- Religion, Early Christian Studies
The author shows that by calling the Christian God impassible the Fathers sought to distance God the creator from the gods of mythology. At the same time the Fathers viewed divine impassibility as ...
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The author shows that by calling the Christian God impassible the Fathers sought to distance God the creator from the gods of mythology. At the same time the Fathers viewed divine impassibility as compatible with select emotionally coloured characteristics, such as love, mercy, and compassion. Especially revealing in this regard is the patristic treatment of divine anger, an issue that first came to the fore in the debate with Marcionism. The author argues that instead of the context of Hellenistic philosophy the divine impassibility must be located in the conceptual sphere of apophatic theology, where it functioned as an apophatic qualifier of the divine emotions. The divine impassibility was first of all an ontological term, expressing God’s unlikeness to everything created, his transcendence and undiminished divinity, rather than a psychological term implying the absence of emotions.Less
The author shows that by calling the Christian God impassible the Fathers sought to distance God the creator from the gods of mythology. At the same time the Fathers viewed divine impassibility as compatible with select emotionally coloured characteristics, such as love, mercy, and compassion. Especially revealing in this regard is the patristic treatment of divine anger, an issue that first came to the fore in the debate with Marcionism. The author argues that instead of the context of Hellenistic philosophy the divine impassibility must be located in the conceptual sphere of apophatic theology, where it functioned as an apophatic qualifier of the divine emotions. The divine impassibility was first of all an ontological term, expressing God’s unlikeness to everything created, his transcendence and undiminished divinity, rather than a psychological term implying the absence of emotions.
Ronald E. Heine
- Published in print:
- 2002
- Published Online:
- November 2003
- ISBN:
- 9780199245512
- eISBN:
- 9780191600630
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0199245517.003.0004
- Subject:
- Religion, Early Christian Studies
Contains a translation of the third book of Jerome's commentary on Ephesians with a translation of the parallel excerpts from Origen's commentary. Book III begins with a prologue and then provides ...
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Contains a translation of the third book of Jerome's commentary on Ephesians with a translation of the parallel excerpts from Origen's commentary. Book III begins with a prologue and then provides commentary on Ephesians 4: 31–6: 24. Origen and Jerome interpret Paul's comments in this section of the epistle on subjects such as anger, sex, obscenity in actions, speech, and thought, marriage and its symbolism in relation to Christ and the Church, and household relationships. There is a major discussion, focused especially on Ephesians 6: 12, of Paul's words about the ‘wrestling’ of the Christian ‘against the cosmic powers of darkness’.Less
Contains a translation of the third book of Jerome's commentary on Ephesians with a translation of the parallel excerpts from Origen's commentary. Book III begins with a prologue and then provides commentary on Ephesians 4: 31–6: 24. Origen and Jerome interpret Paul's comments in this section of the epistle on subjects such as anger, sex, obscenity in actions, speech, and thought, marriage and its symbolism in relation to Christ and the Church, and household relationships. There is a major discussion, focused especially on Ephesians 6: 12, of Paul's words about the ‘wrestling’ of the Christian ‘against the cosmic powers of darkness’.
William, S.J. Harmless
- Published in print:
- 2004
- Published Online:
- July 2005
- ISBN:
- 9780195162233
- eISBN:
- 9780199835645
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0195162234.003.0008
- Subject:
- Religion, History of Christianity
The Apophthegmata Patrum has come down to us in two basic forms: the Alphabetical Collection and the Systematic Collection. The Systematic Collection contains many of the same sayings and stories as ...
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The Apophthegmata Patrum has come down to us in two basic forms: the Alphabetical Collection and the Systematic Collection. The Systematic Collection contains many of the same sayings and stories as the Alphabetical but gathers them under twenty-one different headings or themes, such as “discernment” and “unceasing prayer.” Two Roman clerics, Pelagius and John, translated this from Greek into Latin, and so it passed to the Latin West under the title Verba Seniorum (Sayings of the Old Men) and as such would powerfully influence the spirituality of medieval monasticism. This chapter focuses on seven key themes from the Apophthegmata: interior stillness (hesychia), thoughts (logismoi), sexuality, anger, compunction (penthos), visions, and the use of scripture.Less
The Apophthegmata Patrum has come down to us in two basic forms: the Alphabetical Collection and the Systematic Collection. The Systematic Collection contains many of the same sayings and stories as the Alphabetical but gathers them under twenty-one different headings or themes, such as “discernment” and “unceasing prayer.” Two Roman clerics, Pelagius and John, translated this from Greek into Latin, and so it passed to the Latin West under the title Verba Seniorum (Sayings of the Old Men) and as such would powerfully influence the spirituality of medieval monasticism. This chapter focuses on seven key themes from the Apophthegmata: interior stillness (hesychia), thoughts (logismoi), sexuality, anger, compunction (penthos), visions, and the use of scripture.
