The Ethics of Anger provides the resources needed to understand the prevalence of anger in relation to ethics, religion, social and political behavior, and peace studies. Providing theoretical and practical arguments, both for and against the necessity of anger, The Ethics of Anger assembles a variety of diverse perspectives in order to increase knowledge and bolster further research. Part one examines topics such as the nature and ethics of vengeful anger and the psychology of anger. Part two includes chapters on the necessity of anger as central to our moral lives, an examination of Joseph Butler’s sermons on resentment, and three chapters that explore anger within Confucianism, Buddhism, and other Eastern religions. Part three examines the practical responses to anger, offering several intriguing chapters on topics such as mind viruses, social justice, the virtues of anger, feminism, punishment, and popular culture. This book, edited by Court D. Lewis and Gregory L. Bock, challenges and provides a framework for how moral persons approach, incorporate, and/or exclude anger in their lives.

The Moral Psychology of Anger is the first comprehensive study of the moral psychology of anger from a philosophical perspective. In light of the recent revival of interest in emotions in philosophy and the current social and political interest in anger, this collection provides an inclusive view of anger from a variety of philosophical perspectives. The authors explore the nature of anger, explain its resilience in our emotional lives and normative frameworks, and examine what inhibits and encourages thoughts, feelings, and expressions of anger. The volume also examines rage, anger’s cousin, and examines in what ways rage is a moral emotion, what black rage is and how it is policed in our society; how berserker rage is limited and problematic for the contemporary military; and how defenders of anger respond to classical and contemporary arguments that expressing anger is always destructive and immoral. This volume provides arguments for and against the value of anger in our ethical lives and in politics through a combination of empirical psychological and philosophical methods. This authors approach these questions and aims from a historical, phenomenological, empirical, feminist, political, and critical-theoretic perspective.

"Anger has a bad reputation. Many people think that it is counterproductive, distracting, and destructive. It is a negative emotion, many believe, because it can lead so quickly to violence or an overwhelming fury. And coming from people of color, it takes on connotations that are even more sinister, stirring up stereotypes, making white people fear what an angry other might be capable of doing, when angry, and leading them to turn to hatred or violence in turn, to squelch an anger that might upset the racial status quo"--

In the first book of the Bible, every patriarch and many of the matriarchs become angry in significant ways. However, scholars have largely ignored how Genesis treats this emotion, particularly how Genesis functions as Torah by providing ethical instruction about handling this emotion's perplexities. In this important work, Schlimm fills this gap in scholarship, describing (1) the language surrounding anger in the Hebrew Bible, (2) the moral guidance that Genesis offers for engaging anger, and (3) the function of anger as a literary motif in Genesis. Genesis evidences two bookends, which expose readers to the opposite extremes of anger and its effects. In Gen 4:1-16, anger takes center stage when Cain kills his brother, Abel, although he has done nothing wrong. Fratricide is at one extreme of the spectrum of anger's results. In the final chapter of Genesis, readers encounter the opposite extreme, forgiveness. Here, Joseph and his brothers forgive one another after a long history of jealousy, anger, deception, and abuse. It is a moment of reconciliation offered just before the book closes, allowing readers to see Joseph as an anti-Cain--someone who has all the power and all the reasons to harm his brothers but instead turns away from anger and, despite the inherent difficulties, offers forgiveness. Although Genesis frames its post-Edenic narratives with two contrasting outcomes of anger--fratricide and forgiveness--it avoids simplistic moral platitudes, such as demanding that its readers respond to being angry with someone by forgiving the person. Genesis instead returns to the theme of anger on many occasions, presenting a multifaceted message about its ethical significance. The text is quite realistic about the difficulties that individuals face and the paradoxes presented by anger. Genesis presents this emotion as a force that naturally arises from one's moral sensitivities in response to the perception of wrongdoing. At the same time, the text presents anger as a great threat to the moral life. Genesis thus warns readers about the dangers of anger, but it never suggests that one can lead a life free from this emotion. Instead, it portrays many characters who are forced to deal with anger, presenting them with dilemmas that defy easy resolution. Genesis invites readers to imagine ways of alleviating anger, but it is painfully realistic about how difficult, threatening, and short-lived attempts at reconciliation may be.

Anger is not just ubiquitous, it is also popular. Many people think it is impossible to care sufficiently for justice without anger at injustice. Many believe that it is impossible for individuals to vindicate their own self-respect or to move beyond an injury without anger. To not feel anger in those cases would be considered suspect. Is this how we should think about anger, or is anger above all a disease, deforming both the personal and the political? In this wide-ranging book, Martha C. Nussbaum, one of our leading public intellectuals, argues that anger is conceptually confused and normatively pernicious. It assumes that the suffering of the wrongdoer restores the thing that was damaged, and it betrays an all-too-lively interest in relative status and humiliation. Studying anger in intimate relationships, casual daily interactions, the workplace, the criminal justice system, and movements for social transformation, Nussbaum shows that anger's core ideas are both infantile and harmful. Is forgiveness the best way of transcending anger? Nussbaum examines different conceptions of this much-sentimentalized notion, both in the Jewish and Christian traditions and in secular morality. Some forms of forgiveness are ethically promising, she claims, but others are subtle allies of retribution: those that exact a performance of contrition and abasement as a condition of waiving angry feelings. In general, she argues, a spirit of generosity (combined, in some cases, with a reliance on impartial welfare-oriented legal institutions) is the best way to respond to injury. Applied to the personal and the political realms, Nussbaum's profoundly insightful and erudite view of anger and forgiveness puts both in a startling new light.

"The world today seems full of anger. In the West, particularly in the US and UK, this anger can oftentimes feel aimless, a possible product of social media. Still, anger is normally considered a useful motivational source for positive social change. Channeling that anger into movements for civil rights, alleviation of socio-economic inequality, and the end of endless wars, has long been understood as a valuable tactic. Moreover, anger is believed to be handy in everyday life in order to protect, and stick up for, oneself. On the flip side, the world today celebrates diminishing amounts of shame. Political leaders and pundits shamelessly abandon commitments to integrity, truth and decency, and in general, shame is considered to be a primitive, ugly emotion, which causes eating disorders, PTSD, teenage pregnancy, suicide, and other highly undesirable circumstances. Having shame is, thus, regularly understood as both psychologically bad and morally bad. In How to Do Things with Emotions, philosopher Owen Flanagan argues this thinking is backwards, and that we need to tune down anger and tune up shame. By examining cross-cultural resources, Flanagan demonstrates how certain kinds of anger are destructive, while a 'mature' sense of shame can be used -as it is in many cultures- as a socializing emotion, that does not need to be attached to the self, but can be called upon to protect good values (kindness, truth) rather than bad ones (racism, sexism). Drawing from Stoic, Buddhist, and other cultural traditions, Flanagan explains that payback anger (i.e., revenge) and pain-passing anger (i.e., passing hurt one is feeling to someone else) are incorrigible, and also, how the Western view of shame rooted in traditions of psychoanalysis is entirely unwarranted. Continuing his method of doing ethics by bringing in cross-cultural philosophy, research from psychology, and in this case widening that to include cultural psychology and anthropology, Flanagan shows exactly how our culture shapes our emotions-through norms and traditions-and how proper cultivation of our emotions can yield important progress in our morality"--

Righteous Indignation: Christian Philosophical and Theological Perspectives on Anger explores the philosophy of Christian anger—what anger is, what it means for God to be angry, and when anger is morally appropriate. The book explores specific biblical questions, such as how God communicates his anger in the Old Testament and whether anger at one's enemies in the imprecatory psalms is praiseworthy. In addition, some chapters focus on the practical application of anger to topics such as racial justice, criminal law, and civil discourse, and on the ideas of historical figures such as Thomas Aquinas and Jonathan Edwards. The purpose of the book is to provide multiple perspectives, examining anger from different angles, but most of all it is hoped that readers will come away with a better understanding of God's nature and how followers of Jesus ought to relate to those who wrong them.

Is anger eternal? Righteous? Reflections on the causes and consequences of an phenomenon critical to our intimate and public lives. From Aristotle to Martha Nussbaum, philosophers have explored the moral status of anger. We get angry for a reason: we feel wronged. That reason can be eternal, some argue, because not even an apology or promise that it won't happen again can change the fact of the original harm. Although there are pragmatic reasons for ceasing to be angry and moving on, is eternal anger moral? Is anger righteous? In this collection, contributors consider these and other questions about the causes and consequences of anger. Leading off the debate, philosopher Agnes Callard argues that anger is not righteous rage; it is not an effort to solve a problem. Instead, it reflects a cry for help—a recognition that something shared is broken. And only in acknowledging the value of that shared project, she argues, can we begin together to repair it. Anger, then, is a starting point. But could there ever be the end of anger? Bringing together today's leading thinkers on anger, this volume raises questions critical to our intimate and public lives. Contributors Rachel Achs, Paul Bloom, Elizabeth Bruenig, Judith Butler, Agnes Callard, Daryl Cameron, Myisha Cherry, Barbara Herman, Desmond Jagmohan, David Konstan, Oded Na'aman, Martha C. Nussbaum, Amy Olberding, Whitney Phillips, Jesse Prinz, Victoria Spring, Brandon M. Terry

The French studies scholar Patrick Coleman made the important observation that over the course of the eighteenth century, the social meanings of anger became increasingly democratized. The work of Jean-Jacques Rousseau is an outstanding example of this change. In Man or Citizen, Karen Pagani expands, in original and fascinating ways, the study of anger in Rousseau’s autobiographical, literary, and philosophical works. Pagani is especially interested in how and to what degree anger—and various reconciliatory responses to anger, such as forgiveness—functions as a defining aspect of one’s identity, both as a private individual and as a public citizen. Rousseau himself was, as Pagani puts it, “unabashed” in his own anger and indignation—toward society on one hand (corrupter of our naturally good and authentic selves) and, on the other, toward certain individuals who had somehow wronged him (his famous philosophical disputes with Voltaire and Diderot, for example). In Rousseau’s work, Pagani finds that the extent to which an individual processes, expresses, and eventually resolves or satisfies anger is very much of moral and political concern. She argues that for Rousseau, anger is not only inevitable but also indispensable, and that the incapacity to experience it renders one amoral, while the ability to experience it is a key element of good citizenship.

Anger is found everywhere in the ancient world, starting with the very first word of the Iliad and continuing through all literary genres and every aspect of public and private life. Yet it is only recently, as a variety of disciplines start to devote attention to the history and nature of the emotions, that Classicists, ancient historians and ancient philosophers have begun to study anger in antiquity with the seriousness and attention it deserves. This volume brings together a number of significant studies by authors from different disciplines and countries, on literary, philosophical, medical and political aspects of ancient anger from Homer until the Roman Imperial Period. It studies some of the most important ancient sources and provides a paradigmatic selection of approaches to them, and should stimulate further research on this important subject in a number of fields.