Anger or wrath is an intense emotional response. It is an emotion that involves a strong uncomfortable and hostile response to a perceived provocation, hurt or threat.

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• • • Anger or wrath is an intense emotional response. It is an that involves a strong uncomfortable and hostile response to a perceived provocation, hurt or threat. Anger can occur when a person feels their are being or are going to be violated. Some have a learned tendency to react to anger through retaliation as a way of coping. Raymond Novaco of University of California Irvine, who since 1975 has published a plethora of literature on the subject, stratified anger into three modalities: cognitive (appraisals), - (tension and agitations), and behavioral (withdrawal and antagonism). William DeFoore, an anger-management writer, described anger as a pressure cooker: we can only apply pressure against our anger for a certain amount of time until it explodes. Anger is an emotional reaction that impacts the body.

A person experiencing anger will also experience physical conditions, such as increased heart rate, elevated blood pressure, and increased levels of and. Some view anger as an emotion which triggers part of the brain response. Anger is used as a protective mechanism to cover up fear, hurt or sadness. Anger becomes the predominant feeling behaviorally, cognitively, and physiologically when a person makes the conscious choice to take action to immediately stop the threatening behavior of another outside force. The English term originally comes from the term anger of language. Anger can have many physical and mental consequences. The external expression of anger can be found in, body language, physiological responses, and at times public acts of.

Some animals, for example, make loud sounds, attempt to look physically larger, bare their teeth, and stare. The behaviors associated with anger are designed to warn aggressors to stop their threatening behavior.

Rarely does a physical altercation occur without the prior expression of anger by at least one of the participants. While most of those who experience anger explain its arousal as a result of 'what has happened to them,' psychologists point out that an angry person can very well be mistaken because anger causes a loss in self-monitoring capacity and objective observability.

Modern psychologists view anger as a primary, natural, and mature emotion experienced by virtually all humans at times, and as something that has functional value for survival. Anger is seen as a supportive mechanism to show a person that something is wrong and requires changing. Anger can mobilize psychological resources for corrective action. Uncontrolled anger can, however, negatively affect personal or social and impact negatively on those around them. It is equally challenging to be around an angry person and the impact can also cause psychological/emotional trauma if not dealt with. While many philosophers and writers have warned against the spontaneous and uncontrolled fits of anger, there has been disagreement over the intrinsic value of anger. The issue of dealing with anger has been written about since the times of the earliest philosophers, but modern psychologists, in contrast to earlier writers, have also pointed out the possible harmful effects of suppressing anger.

Of anger can be used as a strategy for. The Anger of Achilles, by depicts the Greek hero attacking. Three types of anger are recognized by psychologists: • Hasty and sudden anger is connected to the impulse for self-preservation. It is shared by human and other animals, and it occurs when the animal is tormented or trapped.

This form of anger is episodic. • Settled and deliberate anger is a reaction to perceived deliberate harm or unfair treatment by others. This form of anger is episodic. • Dispositional anger is related more to character traits than to instincts or cognitions. Irritability, sullenness and churlishness are examples of the last form of anger. Anger can potentially mobilize psychological resources and boost determination toward correction of wrong behaviors, promotion of, communication of negative sentiment, and redress of grievances.

It can also facilitate patience. In contrast, anger can be destructive when it does not find its appropriate outlet in expression. Anger, in its strong form, impairs one's ability to process information and to exert over their. Putt Putt Joins The Parade Free Download Mac.

An angry person may lose his/her objectivity, empathy, prudence or thoughtfulness and may cause harm to themselves or others. There is a sharp distinction between anger and (verbal or physical, direct or indirect) even though they mutually influence each other. While anger can activate aggression or increase its probability or intensity, it is neither a necessary nor a sufficient condition for aggression. Neuropsychological perspective [ ] Extension of the Stimuli of the Fighting Reactions. At the beginning of life the human infant struggles indiscriminately against any restraining force, whether it be another human being or a blanket which confines his movements. There is no inherited susceptibility to social stimuli, as distinct from other stimulation, in anger.

At a later date the child learns that certain actions, such as striking, scolding, and screaming, are effective toward persons, but not toward things. In adults, although the infantile response is still sometimes seen, the fighting reaction becomes fairly well limited to stimuli whose hurting or restraining influence can be thrown off by physical violence. Differences between related concepts [ ] The words and are often imagined to be at opposite ends of an emotional continuum: mild irritation and annoyance at the low end and fury or murderous rage at the high end. Rage problems are conceptualized as 'the inability to process emotions or life's experiences' either because the capacity to regulate emotion (Schore, 1994) has never been sufficiently developed or because it has been temporarily lost due to more recent trauma. Rage is understood as raw, undifferentiated emotions, that spill out when another life event that cannot be processed, no matter how trivial, puts more on the than it can bear.

Anger when viewed as a protective response or instinct to a perceived threat is considered as positive. The negative expression of this state is known as aggression. Acting on this misplaced state is Rage due to possible potential errors in perception and judgement. Examples Expressions of anger used negatively Reasoning Over-protective instinct and hostility To avoid conceived loss or fear that something will be taken away.

Entitlement and frustration To prevent change in functioning. Intimidation and rationalization To meet one's own needs. Characteristics [ ]. This section needs additional citations for. Unsourced material may be challenged and removed.

(March 2013) () Anger makes people think more optimistically. Dangers seem smaller, actions seem less risky, ventures seem more likely to succeed, and unfortunate events seem less likely. Angry people are more likely to make risky decisions, and make more optimistic risk assessments. In one study, test subjects primed to feel angry felt less likely to suffer heart disease, and more likely to receive a pay raise, compared to fearful people. This tendency can manifest in retrospective thinking as well: in a 2005 study, angry subjects said they thought the risks of terrorism in the year following in retrospect were low, compared to what the fearful and neutral subjects thought.

In inter-group relationships, anger makes people think in more negative and prejudiced terms about outsiders. Anger makes people less trusting, and slower to attribute good qualities to outsiders.

When a group is in conflict with a rival group, it will feel more anger if it is the politically stronger group and less anger when it is the weaker. Unlike other negative emotions like sadness and fear, angry people are more likely to demonstrate – the tendency to blame a person's behavior more on his nature than on his circumstances. They tend to rely more on stereotypes, and pay less attention to details and more attention to the superficial. In this regard, anger is unlike other 'negative' emotions such as sadness and fear, which promote analytical thinking. An angry person tends to anticipate other events that might cause them anger. They will tend to rate anger-causing events (e.g.

Being sold a faulty car) as more likely than sad events (e.g. A good friend moving away).

A person who is angry tends to place more blame on another person for their misery. This can create a feedback, as this extra blame can make the angry person angrier still, so they in turn place yet more blame on the other person. When people are in a certain emotional state, they tend to pay more attention to, or remember, things that are charged with the same emotion; so it is with anger. For instance, if you are trying to persuade someone that a tax increase is necessary, if the person is currently feeling angry you would do better to use an argument that elicits anger ('more criminals will escape justice') than, say, an argument that elicits sadness ('there will be fewer welfare benefits for disabled children'). Also, unlike other negative emotions, which focus attention on all negative events, anger only focuses attention on anger-causing events. Anger can make a person more desiring of an object to which his anger is tied. In a 2010 Dutch study, test subjects were primed to feel anger or fear by being shown an image of an angry or fearful face, and then were shown an image of a random object.

When subjects were made to feel angry, they expressed more desire to possess that object than subjects who had been primed to feel fear. Expressive strategies [ ] As with any emotion, the display of anger can be feigned.

Studies by Hochschild and Sutton have shown that the show of anger is likely to be an effective manipulation strategy in order to change and design attitudes. Anger is a distinct strategy of social influence and its use (i.e. Belligerent behaviors) as a goal achievement mechanism proves to be a successful strategy. Larissa Tiedens, known for her studies of anger, claimed that expression of feelings would cause a powerful influence not only on the of the expresser but also on their in the. She studied the between anger expression and social influence perception. Previous researchers, such as Keating, 1985 have found that people with angry face expression were perceived as powerful and as in a high.

Similarly, Tiedens et al. Have revealed that people who compared scenarios involving an angry and a sad character, attributed a higher to the angry character. Tiedens examined in her study whether anger expression promotes status attribution. In other words, whether anger contributes to perceptions or legitimization of others' behaviors. Her findings clearly indicated that participants who were exposed to either an angry or a sad person were inclined to express support for the angry person rather than for a sad one. In addition, it was found that a reason for that decision originates from the fact that the person expressing anger was perceived as an ability owner, and was attributed a certain social status accordingly. Showing anger during a negotiation may increase the ability of the anger expresser to succeed in.

A study by Tiedens et al. Indicated that the anger expressers were perceived as stubborn, dominant and powerful. In addition, it was found that people were inclined to easily give up to those who were perceived by them as powerful and stubborn, rather than soft and submissive. Based on these findings Sinaceur and Tiedens have found that people conceded more to the angry side rather than for the non-angry one. A question raised by Van Kleef et al.

Based on these findings was whether expression of emotion influences others, since it is known that people use emotional information to conclude about others' limits and match their demands in negotiation accordingly. Van Kleef et al. Wanted to explore whether people give up more easily to an angry opponent or to a happy opponent.

Findings revealed that participants tended to be more flexible toward an angry opponent compared with a happy opponent. These results strengthen the argument that participants analyze the opponent's emotion to conclude about their limits and carry out their decisions accordingly.

Coping strategies [ ]. Main article: According to Leland R. Beaumont, each instance of anger demands making a choice.

A person can respond with action, including overt, or they can respond with hostile inaction, such as withdrawing or stonewalling. Other options include initiating a dominance contest; harboring; or working to better understand and constructively resolve the issue. According to R. Novaco, there are a multitude of steps that were researched in attempting to deal with this emotion.

In order to manage anger the problems involved in the anger should be discussed, Novaco suggests. The situations leading to anger should be explored by the person. The person is then tried to be imagery-based relieved of his or her recent angry experiences. Conventional therapies for anger involve restructuring thoughts and beliefs to bring about a reduction in anger. These therapies often come within the schools of CBT (or ) like modern systems such as REBT (). Research shows that people who suffer from excessive anger often harbor and act on dysfunctional, assumptions and in specific situations.

It has been shown that with therapy by a trained professional, individuals can bring their anger to more manageable levels. The therapy is followed by the so-called 'stress inoculation' in which the clients are taught 'relaxation skills to control their arousal and various cognitive controls to exercise on their attention, thoughts, images, and feelings. They are taught to see the provocation and the anger itself as occurring in a series of stages, each of which can be dealt with.' The Skills-deficit model states that poor is what renders a person incapable of expressing anger in an appropriate manner. Social skills training has been found to be an effective method for reducing exaggerated anger by offering alternative coping skills to the angry individual.

Research has found that persons who are prepared for aversive events find them less threatening, and excitatory reactions are significantly reduced. In a 1981 study, that used modeling, behavior rehearsal, and videotaped feedback to increase anger control skills, showed increases in anger control among aggressive youth in the study.

Research conducted with youthful offenders using a social skills training program (aggression replacement training), found significant reductions in anger, and increases in anger control. Research has also found that antisocial personalities are more likely to learn avoidance tasks when the consequences involved obtaining or losing tangible rewards. Learning among antisocial personalities also occurred better when they were involved with high intensity stimulation. Social Learning Theory states that positive stimulation was not compatible with hostile or aggressive reactions.

Anger research has also studied the effects of reducing anger among adults with antisocial personality disorder (ASPD), with a social skills program approach that used a low fear and high arousal group setting. This research found that low fear messages were less provocative to the ASPD population, and high positive arousal stimulated their ability to concentrate, and subsequently learn new skills for anger reduction. Cognitive behavioral affective therapy [ ] A new integrative approach to anger treatment has been formulated by Ephrem Fernandez (2010) Termed CBAT, for cognitive behavioral affective therapy, this treatment goes beyond conventional relaxation and reappraisal by adding cognitive and behavioral techniques and supplementing them with affective techniques to deal with the feeling of anger. The techniques are sequenced contingently in three phases of treatment: prevention, intervention, and postvention. In this way, people can be trained to deal with the onset of anger, its progression, and the residual features of anger.

Suppression [ ] Modern psychologists point out that suppression of anger may have harmful effects. The suppressed anger may find another outlet, such as a physical symptom, or become more extreme. Fiero cites as an example of sudden, explosive release of suppressed anger. The anger was then displaced as violence against those who had nothing to do with the matter.

Another example of widespread deflection of anger from its actual cause toward, Fiero says, was the blaming of for the economic ills of by the. However, psychologists have also criticized the 'catharsis theory' of aggression, which suggests that 'unleashing' pent-up anger reduces aggression. Dual thresholds model [ ] Anger expression might have negative outcomes for individuals and organizations as well, such as decrease of productivity and increase of job stress, however it could also have positive outcomes, such as increased work motivation, improved relationships, increased mutual understanding etc. Tiedens, 2000). A Dual Thresholds Model of Anger in organizations by Geddes and Callister, (2007) provides an explanation on the valence of anger expression outcomes. The model suggests that organizational norms establish emotion thresholds that may be crossed when employees feel anger.

The first 'expression threshold' is crossed when an organizational member conveys felt anger to individuals at work who are associated with or able to address the anger-provoking situation. The second 'impropriety threshold' is crossed if or when organizational members go too far while expressing anger such that observers and other company personnel find their actions socially and/or culturally inappropriate. The higher probability of negative outcomes from workplace anger likely will occur in either 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 instance personnel who might be able to address or resolve the anger-provoking condition or event remain unaware of the problem, allowing it to continue, along with the affected individual's anger.

The second is when organizational members cross both thresholds—'double cross'— displaying anger that is perceived as deviant. In such cases the angry person is seen as the problem—increasing chances of organizational sanctions against him or her while diverting attention away from the initial anger-provoking incident. In contrast, a higher probability of positive outcomes from workplace anger expression likely will occur when one's expressed anger stays in the space between the expression and impropriety thresholds. Here, one expresses anger in a way fellow organizational members find acceptable, prompting exchanges and discussions that may help resolve concerns to the satisfaction of all parties involved. This space between the thresholds varies among different organizations and also can be changed in organization itself: when the change is directed to support anger displays; the space between the thresholds will be expanded and when the change is directed to suppressing such displays; the space will be reduced. Neurology [ ]. Audio file of an angry exchange at a protest.

Has shown that emotions are generated by multiple structures in the. The rapid, minimal, and evaluative processing of the emotional significance of the sensory data is done when the data passes through the in its travel from the along certain towards the. Emotion caused by discrimination of stimulus features, thoughts, or memories however occurs when its information is relayed from the to the. Based on some, some scholars have suggested that the tendency for anger may be. Distinguishing between genetic and however requires further research and actual measurement of specific genes and environments. The external expression of anger can be found in physiological responses, facial expressions,, and at times in public acts of aggression. The tenses and through the nose becomes faster, deeper, and irregular.

Anger activates the. Universal Beam Autocad Blocks Plumbing more. The activation is more strongly than. Heart rate and blood pressure increase. Blood flows to the hands. Perspiration increases (particularly when the anger is intense). The face flushes.

The nostrils flare. The jaw tenses.

The brow muscles move inward and downward, fixing a hard stare on the target. The arms are raised and a squared-off stance is adopted.

The body is mobilized for immediate action, often manifesting as a subjective sense of strength, self-assurance, and potency. This may encourage the impulse to strike out.

Philosophical perspectives [ ]. The Fury of by (1755–1826). Antiquity [ ] Ancient Greek philosophers, describing and commenting on the uncontrolled anger, particularly toward slaves, in their society generally showed a hostile attitude towards anger. And regarded anger as a kind of madness. They all rejected the spontaneous, uncontrolled fits of anger and agreed on both the possibility and value of controlling anger. There were however disagreements regarding the value of anger.

For Seneca, anger was 'worthless even for war.' Seneca believed that the disciplined Roman army was regularly able to beat the Germans, who were known for their fury. He argued that '. in sporting contests, it is a mistake to become angry'.

On the other hand, ascribed some value to anger that has arisen from perceived injustice because it is useful for preventing injustice. Furthermore, the opposite of anger is a kind of insensibility, Aristotle stated. The difference in people's temperaments was generally viewed as a result of the different mix of qualities or humors people contained.

Seneca held that 'red-haired and red-faced people are hot-tempered because of excessive hot and dry humors.' Ancient philosophers rarely refer to women's anger at all, according to Simon Kemp and K. Strongman perhaps because their works were not intended for women.

Some of them that discuss it, such as Seneca, considered women to be more prone to anger than men. Control methods [ ] has original text related to this article. Addresses the question of mastering anger in three parts: 1. How to avoid becoming angry in the first place 2.

How to cease being angry and 3. How to deal with anger in others. Seneca suggests, to avoid becoming angry in the first place, that the many faults of anger should be repeatedly remembered. One should avoid being too busy or deal with anger-provoking people. Unnecessary hunger or thirst should be avoided and soothing music be listened to. To cease being angry, Seneca suggests 'one to check speech and impulses and be aware of particular sources of personal irritation.

In dealing with other people, one should not be too inquisitive: It is not always soothing to hear and see everything. When someone appears to slight you, you should be at first reluctant to believe this, and should wait to hear the full story. You should also put yourself in the place of the other person, trying to understand his motives and any extenuating factors, such as age or illness.' Seneca further advises daily self-inquisition about one's. To deal with anger in others, Seneca suggests that the best reaction is to simply keep calm. A certain kind of deception, Seneca says, is necessary in dealing with angry people.

Galen repeats Seneca's points but adds a new one: finding a guide and teacher can help the person in controlling their passions. Galen also gives some hints for finding a good teacher. Both Seneca and Galen (and later philosophers) agree that the process of controlling anger should start in childhood on grounds of malleability. Seneca warns that this education should not blunt the spirit of the children nor should they be humiliated or treated severely.

At the same time, they should not be pampered. Children, Seneca says, should learn not to beat their playmates and not to become angry with them. Seneca also advises that children's requests should not be granted when they are angry. Medieval era [ ]. See also: During the period of the and the, philosophers elaborated on the existing conception of anger, many of whom did not make major contributions to the concept.

For example, many medieval philosophers such as (Avicenna), and agreed with ancient philosophers that animals cannot become angry. On the other hand, (also known as 'Algazel' in Europe), who often disagreed with Aristotle and Ibn Sina (Avicenna) on many issues, argued that animals do possess anger as one of the three 'powers' in their ('heart'), the other two being and. He also argued that animal is 'conditioned by anger and appetite' in contrast to human will which is 'conditioned by the.' A common medieval belief was that those prone to anger had an excess of yellow bile or choler (hence the word 'choleric'). This belief was related to Seneca's belief that 'red-haired and red-faced people are hot-tempered because of excessive hot and dry humors.' By gender Wrath was sinful because of the social problems it caused, sometimes even homicide.

It served to ignore those who are present, contradicts those who are absent, produces insults, and responds harshly to insults that are received. Aristotle felt that anger or wrath was a natural outburst of self- defense in situations where people felt they had been wronged. Aquinas felt that if anger was justified, it was not a sin. For example, 'He that is angry without cause, shall be in danger; but he that is angry with cause, shall not be in danger: for without anger, teaching will be useless, judgments unstable, crimes unchecked.

Therefore to be angry is not always an evil.' The concept of wrath contributed to a definition of gender and power. Many medieval authors in 1200 agreed the differences between men and women were based on complexion, shape, and disposition.

Complexion involved the balance of the four fundamental qualities of heat, coldness, moistness, and dryness. When various combinations of these qualities are made they define groups of certain people as well as individuals. Hippocrates, Aristotle, and Galen all agreed on that, in terms of biology and sexual differentiation, heat was the most important of the qualities because it determined shape and disposition. Disposition included a balance of the previous four qualities, the four elements and the four humors. For example, the element of fire shared the qualities of heat and dryness: fire dominated in yellow bile or choler, meaning a choleric person was more or hot and dry than others. Hot and dry individuals were active, dominant, and aggressive.

The opposite was true with the element of water. Water, is cold and moist, related closely to phlegm: people with more phlegmatic personalities were passive and submissive.

While these trait clusters varied from individual to individual most authors in the Middle Ages assumed certain clusters of traits characterized men more than women and vice versa. Women Scholars posted that females were seen by authors in the Middle Ages to be more phlegmatic (cold and wet) than males, meaning females were more sedentary and passive than males. Women's passive nature appeared 'natural' due to their lack of power when compared to men.

Aristotle identified traits he believed women shared: female, feminine, passive, focused on matter, inactive, and inferior. Thus medieval women were supposed to act submissively toward men and relinquish control to their husbands.

However believed women were fully capable of anger. While most women were phlegmatic, individual women under certain circumstances could also be choleric.

Men Medieval scholars believed most men were choleric, or hot and dry. Thus they were dominant and aggressive. (Barton) Aristotle also identified characteristics of men: male, masculine, active, focused on form, potent, outstanding, and superior. Men were aware of the power they held.

Given their choleric 'nature', men exhibited hot temperatures and were quick to anger. Once said, 'The male's spirit, is lively, given to violent impulse; [it is] slow getting angry and slower being calmed.' Medieval ideas of gender assumed men were more rational than women. Masculinity involved a wide range of possible behaviors, and men were not angry all the time. Every man's balance was different, some men were strong, other weak, also some more prone to wrath then others. Control methods [ ] considered being given to uncontrollable passions as a kind of illness. Like Galen, Maimonides suggested seeking out a philosopher for curing this illness just as one seeks out a physician for curing bodily illnesses.

Roger Bacon elaborates Seneca's advices. Many medieval writers discuss at length the evils of anger and the virtues of temperance. In a discussion of,, an English 14th-century writer, tells priests how to advise the by considering the spiritual and social consequences of anger: Agaynes wraþþe hys helpe schal be, Ʒef he haue grace in herte to se How aungelus, when he ys wroth, From hym faste flen and goth, And fendes faste to hym renneth, And wyþ fuyre of helle hys herte breneth, And maketh hym so hote & hegh, Þat no mon may byde hym negh. Against wrath his help shall be, if he has grace in heart to see, how angels, should his anger rise, flee fast from him and go and demons run to him in haste; hell's fury burns his heart and makes him so hot and high that none may stand him nigh. In, (Avicenna) modified the theory of and argued that anger heralded the transition of to mania, and explained that inside the head can contribute to such. On the other hand, classified anger (along with aggression) as a type of, while al-Ghazali (Algazel) argued that anger takes form in rage, indignation and revenge, and that 'the powers of the become balanced if it keeps anger under control.' Modern times [ ] The modern understanding of anger may not be greatly advanced over that of Aristotle.

Rejects revenge as vicious. Regarding the latter, argues that because 'anger and are passions inherent in our very frame and constitution, the lack of them is sometimes evidence of weakness and imbecility.' Two main differences between the modern understanding and ancient understanding of anger can be detected, Kemp and Strongman state: one is that early philosophers were not concerned with possible harmful effects of the; the other is that, recently, studies of anger take the issue of into account. The latter does not seem to have been of much concern to earlier philosophers. The American psychologist has suggested that anger, rage, and fury partly have roots in the philosophical meanings and assumptions through which human beings interpret.

According to Ellis, these emotions are often associated and related to the leaning humans have to absolutistically depreciating and damning other peoples' humanity when their personal rules and domain are transgressed. Religious perspectives [ ] Judaism [ ].

Main article: In, anger is a negative trait. In the, condemned the anger that had arisen in his sons Simon and Levi: 'Cursed be their anger, for it was fierce; and their wrath, for it was cruel.' Restraining oneself from anger is seen as noble and desirable, as states: ' said: Who is strong? He who subdues his evil inclination, as it is stated, 'He who is slow to anger is better than a strong man, and he who masters his passions is better than one who conquers a city' (Proverbs 16:32).' Maimonides rules that one who becomes angry is as though that person had worshipped idols. Rabbi explains that the parallel between anger and idol worship is that by becoming angry, one shows a disregard of – whatever had caused the anger was ultimately ordained from Above – and that through coming to anger one thereby denies the hand of in one's life. In its section dealing with ethical traits a person should adopt, the states: 'Anger is also a very evil trait and it should be avoided at all costs.

You should train yourself not to become angry even if you have a good reason to be angry.' In modern writings, Rabbi finds no grounds for anger toward God because 'our misfortunes are none of His doing.' In contrast to Kushner's reading of the, David Blumenthal finds an 'abusing God' whose 'sometimes evil' actions evoke vigorous protest, but without severing the protester's relationship with God. Christianity [ ] Both and writers have addressed anger. Catholic [ ].

This section contains for an encyclopedic entry. Please by presenting facts as a summary with. Consider transferring direct quotations to. (December 2017) Anger is defined in as: 'being unable to bear the object, or the intention to cause harm to the object.' Anger is seen as aversion with a stronger exaggeration, and is listed as one of the.

Buddhist monks, such as, the spiritual leader of Tibetans in exile, sometimes get angry. However, there is a difference; most often a spiritual person is aware of the emotion and the way it can be handled.

Thus, in response to the question: 'Is any anger acceptable in Buddhism?' The Dalai Lama answered: Buddhism in general teaches that anger is a destructive emotion and although anger might have some positive effects in terms of survival or moral outrage, I do not accept that anger of any kind as (sic) a virtuous emotion nor aggression as constructive behavior. The (sic) has taught that there are three basic at the root of (bondage, illusion) and the vicious cycle of rebirth. These are greed, hatred, and delusion—also translatable as attachment, anger, and ignorance. They bring us confusion and misery rather than peace, happiness, and fulfillment. It is in our own self-interest to purify and transform them.

Buddhist scholar and author Geshe has also explained 's teaching on the spiritual imperative to identify anger and overcome it by transforming difficulties: When things go wrong in our life and we encounter difficult situations, we tend to regard the situation itself as our problem, but in reality whatever problems we experience come from the side of the mind. If we responded to difficult situations with a positive or peaceful mind they would not be problems for us. Eventually, we might even regard them as challenges or opportunities for growth and development.

Problems arise only if we respond to difficulties with a negative state of mind. Therefore if we want to be free from problems, we must transform our mind. The Buddha himself on anger: An angry person is ugly & sleeps poorly. Gaining a profit, he turns it into a loss, having done damage with word & deed. A person overwhelmed with anger destroys his wealth. Maddened with anger, he destroys his status. Relatives, friends, & colleagues avoid him.

Anger brings loss. Anger inflames the mind. He doesn't realize that his danger is born from within. An angry person doesn't know his own benefit.

An angry person doesn't see the. A man conquered by anger is in a mass of darkness. He takes pleasure in bad deeds as if they were good, but later, when his anger is gone, he suffers as if burned with fire. He is spoiled, blotted out, like fire enveloped in smoke. When anger spreads, when a man becomes angry, he has no shame, no fear of evil, is not respectful in speech. For a person overcome with anger, nothing gives light.

Islam [ ] Qur'an, chapter 3 verse 134 'The ones who spend in prosperity and adversity, repress anger, and pardon the people; God loves the good doers.' [Edip-Layth-Martha (Quran: A Reformist Translation)] Anger (Arabic:غضب, ghadab) in Islam is considered to be instigated by Satan ( ). Factors stated to lead to anger include selfishness, arrogance and excessive ambition.

Islamic teachings also state that anger hinders the faith ( ) of a person. The Quran attributes anger to and believers as well as Muhammad's enemies.

It mentions the anger of Moses ( ) against his people for worshiping a and at the moment when Moses strikes an Egyptian for fighting against an Israelite. The anger of Jonah ( ) is also mentioned in the Quran, which led to his departure from the people of and his eventual realization of his error and his repentance.

The removal of anger from the hearts of believers by (: [[Allah الله‎]] Allāh) after the fighting against 's enemies is over. In general, suppression of anger (Arabic: کاظم, kazm) is deemed a praiseworthy quality in the hadis., the Andalusian Maliki jurist explains that controlling anger is the door way for restraining other blameworthy traits ego and envy, since these two are less powerful than anger. The hadis state various ways to diminish, prevent and control anger. One of these methods is to perform a, a different narration states that the angry person should lie down and other narrations instructs the angry person to invoke God and seek refuge from the Devil, by reciting I take refuge with Allah/God from the accursed Devil. It has also been stated by the Imam Ali, the 'Commander of the faithful' and the son-in-law of prophet Muhammad that 'A moment of patience in a moment of anger saves a thousand moments of regret.' As well as 'Anger begins with madness, and ends in regret.'

Divine retribution [ ]. By (1789–1854). In many religions, anger is frequently attributed to God or gods. Primitive people held that gods were subject to anger and revenge in anthropomorphic fashion. Says that opposition to God's Will results in God's anger. Kaufmann Kohler explains: God is not an intellectual abstraction, nor is He conceived as a being indifferent to the doings of man; and His pure and lofty nature resents most energetically anything wrong and impure in the moral world: 'O Lord, my God, mine Holy One.

Thou art of eyes too pure to behold evil, and canst not look on iniquity.' Christians believe in God's anger at the sight of evil. This anger is not inconsistent with God's love, as demonstrated in the Gospel where the righteous indignation of Christ is shown in the. Christians believe that those who reject His revealed Word, Jesus, condemn themselves, and are not condemned by the. See also [ ] Wikimedia Commons has media related to. Wikiquote has quotations related to: Look up in Wiktionary, the free dictionary.

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