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5.1l.6.7. Anger (Anger on PhilPapers)

Anger, Suzy (2005). Victorian Interpretation. Cornell University Press.   (Google)
Abstract: Victorian scriptural hermeneutics : history, intention, and evolution -- Intertext 1 : Victorian legal interpretation -- Carlyle : between biblical exegesis and romantic hermeneutics -- Intertext 2 : Victorian science and hermeneutics : the interpretation of nature -- George Eliot's hermeneutics of sympathy -- Intertext 3 : Victorian literary criticism -- Subjectivism, intersubjectivity, and intention : Oscar Wilde and literary hermeneutics.
Armstrong, David (2008). Be angry and sin not" : Philodemus versus the stoics on natural bites and natural emotions. In John T. Fitzgerald (ed.), Passions and Moral Progress in Greco-Roman Thought. Routledge.   (Google)
Ben-Ze'ev, Aaron (2002). Are envy, anger, and resentment moral emotions? Philosophical Explorations 5 (2):148 – 154.   (Google)
Abstract: The moral status of emotions has recently become the focus of various philosophical investigations. Certain emotions that have traditionally been considered as negative, such as envy, jealousy, pleasure-in-others'-misfortune, and pride, have been defended. Some traditionally "negative" emotions have even been declared to be moral emotions. In this brief paper, I suggest two basic criteria according to which an emotion might be considered moral, and I then examine whether envy, anger, and resentment are moral emotions
Campbell, Anne & Muncer, Steven (1987). Models of anger and aggression in the social talk of women and men. Journal for the Theory of Social Behaviour 17 (4):489–511.   (Google | More links)
Coope, Christopher (1993). Sisterly assistance and the feminism of anger. Cogito 7 (1):58-62.   (Google)
Dent, Nicholas J. H. (2000). 'Anger is a short madness': Dealing with anger in émile's education. Journal of Philosophy of Education 34 (2):313–325.   (Google | More links)
Donskis, Leonidas (2007). David Ost, the defeat of solidarity: Anger and politics in pOstcommunist europe. Studies in East European Thought 59 (3).   (Google)
Fish, Jeffrey (2004). Anger, philodemus' good King, and the Helen episode of aeneid 2.567-589 : A new proof of authenticity from herculaneum. In David Armstrong (ed.), Vergil, Philodemus, and the Augustans. University of Texas Press.   (Google)
Haydon, Graham (1999). 7. is there virtue in anger? Journal of Philosophy of Education 33 (1):59–66.   (Google | More links)
Hubbard, Julie A. (2005). Eliciting and measuring children's anger in the context of their Peer interactions: Ethical considerations and practical guidelines. Ethics and Behavior 15 (3):247 – 258.   (Google | More links)
Abstract: Ecologically valid procedures for eliciting and measuring children's anger are needed to enhance researchers' theories of children's emotional competence and to guide intervention efforts aimed at reactive aggression. The purpose of this article is to describe a laboratory-based game-playing procedure that has been used successfully to elicit and measure children's anger across observational, physiological, and self-report channels. Steps taken to ensure that participants are treated ethically and fairly are discussed. The article highlights recently published data that emphasize the importance of provoking and assessing children's anger across multiple channels using laboratory-based procedures. Finally, it presents preliminary data that suggest that the safeguards taken to protect children were successful in making both children and their parents feel well treated and comfortable
Indelli, Giovanni (2004). The vocabulary of anger in philodemus' de Ira and Vergil's aeneid. In David Armstrong (ed.), Vergil, Philodemus, and the Augustans. University of Texas Press.   (Google)
Ker, James (2009). Seneca on self-examination : Rereading on anger 3.36. In Shadi Bartsch & David Wray (eds.), Seneca and the Self. Cambridge University Press.   (Google)
Kristjánsson, Kristján (2005). Can we teach justified anger? Journal of Philosophy of Education 39 (4):671–689.   (Google | More links)
Leighton, Stephen (2002). Aristotle's account of anger: Narcissism and illusions of self-sufficiency. Ratio 15 (1):23–45.   (Google | More links)
Long, Roderick T., Thinking our anger.   (Google)
Abstract: (to table of contents of archives) This talk was delivered at the Auburn Philosophical Society’s Roundtable on Hate, 5 October 2001, convened in response to the September 11 attacks a month earlier. The events of September 11th have occasioned a wide variety of responses, ranging from calls to turn the other cheek, to calls to nuke half the Middle East—and every imaginable shade of opinion in between. At a time when emotions run high, how should we go about deciding on a morally appropriate response? Should we allow ourselves to be guided by our anger, or should we put our anger aside and make an unemotional decision?
Micka, Ermin Francis (1943). The Problem of Divine Anger in Arnobius and Lactantius. Washington, D.C.,The Catholic University of America Press.   (Google)
Potegal, Michael (2005). Characteristics of anger: Notes for a systems theory of emotion. Behavioral and Brain Sciences 28 (2):215-216.   (Google)
Abstract: Although emotion may subserve social function, as with anger-maintaining dominance, emotions are more than variant cognitions. Anger promotes risk-taking, attention-narrowing, and cognitive impairment. The proposition that appraised “blameworthiness” is necessary for anger excludes young children's anger as well as adults' pain-induced anger. To be complete, any systems model of anger must account for its temporal characteristics, including escalation and persistence
Rabel, Robert J. (2004). Restraining rage: The ideology of anger control in classical antiquity, by William V. Harris. Ancient Philosophy 24 (1):238-244.   (Google)
Rorty, Amélie Oksenberg (1998). The political sources of emotions: Greed and anger. Philosophical Studies 89 (2-3).   (Google)
Rota, Michael (2007). The moral status of anger: Thomas Aquinas and John Cassian. American Catholic Philosophical Quarterly 81 (3):395-418.   (Google)
Abstract: Is anger at another person ever a morally excellent thing? Two competing answers to this question can be found in the Christian intellectual tradition. JohnCassian held that anger at another person is never morally virtuous. Aquinas, taking an Aristotelian line, maintained that anger at another person is sometimes morally virtuous. In this paper I explore the positions of Cassian and Aquinas on this issue. The core of my paper consists in a close examination of two arguments given by Aquinas in support of his view. The first involves the usefulness of anger in the moral life; the second focuses on the nature of the human being as a composite of soul and body
Saunders, Trevor J. (1973). Plato on killing in anger: A reply to professor Woozley. Philosophical Quarterly 23 (93):350-356.   (Google | More links)
Sherman, Nancy (2007). Virtue and a warrior's anger. In Rebecca L. Walker & P. J. Ivanhoe (eds.), Working Virtue: Virtue Ethics and Contemporary Moral Problems. Oxford University Press.   (Google)
Stout, Rowland (2010). Seeing the anger in someone's face. Aristotelian Society Supplementary Volume 84 (1):29-43.   (Google)
Abstract: Starting from the assumption that one can literally perceive someone's anger in their face, I argue that this would not be possible if what is perceived is a static facial signature of their anger. There is a product–process distinction in talk of facial expression, and I argue that one can see anger in someone's facial expression only if this is understood to be a process rather than a product
Swaine, Lucas A. (1996). Blameless, constructive, and political anger. Journal for the Theory of Social Behaviour 26 (3):257–274.   (Google | More links)
Teschner, George (1992). Anxiety, anger and the concept of agency and action in the bhagavad git. Asian Philosophy 2 (1):61 – 77.   (Google)
Underwood, Marion K. (2005). Observing anger and aggression among preadolescent girls and boys: Ethical dilemmas and practical solutions. Ethics and Behavior 15 (3):235 – 245.   (Google | More links)
Abstract: To understand how children manage anger and engage in various forms of aggression, it is important to observe children responding to peer provocation. Observing children's anger and aggression poses serious ethical and practical challenges, especially with samples of older children and adolescents. This article describes 2 laboratory methods for observing children's responses to peer provocation: 1 involves participants playing a game with a provoking child actor, and the other involves a pair of close friends responding to an actor posing as a difficult play partner. Both methods are described in detail, ethical safeguards are discussed, and evidence is presented to show that children understand their research rights in these types of investigations
Vernezze, Peter (2008). Moderation or the middle way: Two approaches to anger. Philosophy East and West 58 (1).   (Google)
Abstract: : Most of us tend to be Aristotelians when it comes to anger. While admitting that uncontrolled anger is harmful and ought to be avoided, we reject as undesirable a state of being that would not allow us to express legitimate outrage. Hence, we seem to find a compelling moral attitude in Aristotle’s belief that we should get angry at the right time and for the right reasons and in the right way. Buddhism and Stoicism, however, carve out a position on the issue of anger that stands in marked contrast to the Aristotelian conception. This article considers the similarities between these two views of anger, contrasts the Buddhist with the much more common (at least in the West) Aristotelian one, and, finally, considers the objections of a prominent Western scholar to this shared Buddhist/Stoic conception
Westlund, Andrea (ms). Anger, faith, and forgiveness.   (Google)
Abstract: Right after our tragedy, my idea of forgiveness was to be free of this thing, – the anger, the pain, the absorption. It was totally personal. It was a survival tactic to leave this experience behind. It had nothing to do with the offender. The second level was realizing how the word forgiveness applies to the relationship between the victim and the offender. How it means accepting and working on that relationship after a murder. The latter is more complicated. Now I think I see that forgiveness is more of integrating the experience into my life in a controlled way, rather than letting it go or escaping it
Woozley, A. D. (1972). Plato on killing in anger. Philosophical Quarterly 22 (89):303-317.   (Google | More links)
Zagacki, Kenneth S. & Boleyn-Fitzgerald, Patrick A. (2006). Rhetoric and anger. Philosophy and Rhetoric 39 (4).   (Google)