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  1. A. Alland (1976). Anger and Aggression. Humanitas 12 (2):221-237.
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  2. Suzy Anger (2005). Victorian Interpretation. Cornell University Press.
    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.
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  3. David Armstrong (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. 79--121.
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  4. Elizabeth Asmis (2011). The Necessity of Anger in Philodemus' On Anger. In Jeffrey Fish & Kirk R. Sanders (eds.), Epicurus and the Epicurean Tradition. Cambridge University Press. 152.
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  5. Judith Barad (2000). Aquinas and the Role of Anger in Social Reform. Logos 3 (1).
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  6. Miguel de Beistegui, Review Essay. Anger and Time : A Critical Assessment.
    Published only recently, and after the three seminal volumes of Spheres, Zorn und Zeit (Anger and Time) is a book that is as compelling and thought provoking as it is elegantly written. It is also timely in the way that philosophy aspires to be, that is, not by analysing the present according to its chain of events, but from a distance and at an angle that seems originally strange, if not altogether arbitrary, yet progressively reveals their full critical potential. Still, (...)
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  7. Aaron Ben-Ze'ev (2002). Are Envy, Anger, and Resentment Moral Emotions? Philosophical Explorations 5 (2):148 – 154.
    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.
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  8. Aaron Ben-Ze'ev (1992). Anger and Hate. Journal of Social Philosophy 23 (2):85-110.
  9. Kristin Borgwald (2012). Women's Anger, Epistemic Personhood, and Self-Respect: An Application of Lehrer's Work on Self-Trust. Philosophical Studies 161 (1):69-76.
    I argue in this paper that the work of Keith Lehrer, especially in his book Self-Trust has applications to feminist ethics; specifically care ethics, which has become the leading form of normative sentimentalist ethics. I extend Lehrer's ideas concerning reason and justification of belief beyond what he says by applying the notion of evaluation central to his account of acceptance to the need for evaluation of emotions. The inability to evaluate and attain justification of one's emotions is an epistemic failure (...)
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  10. S. H. Braund (1982). Anger and Indifference in Juvenal Franco Bellandi: Etica diatribica e protesta sociale nelle Satire di Giovenale. (Opuscula Philologa, 2.) Pp. vi + 115. Bologna: Pàtron, 1980. Paper, L. 5,000. [REVIEW] The Classical Review 32 (02):169-170.
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  11. Roland Breeur (2011). Descartes on Anger. Tijdschrift Voor Filosofie 73 (3):445-466.
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  12. Anne Campbell & Steven Muncer (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.
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  13. Olga Carrión (2012). Conceptualization Of Anger In English Pop Fiction Stories. Praxis 3 (2):1-29.
    The present paper studies the conceptualization of anger by native speakers of English. The conceptual study of emotions has a well known tradition among linguists . When dealing with the study of emotions from a linguistic perspective it is important to differentiate, following Foolen , between the spontaneous expression of an emotion and the description of it. This paper focuses on the latter. Following Kövecses I attempt at showing how some aspects of the folk concept of anger are illustrated in (...)
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  14. Sarah Chambers (1996). A Biblical Theology of Godly Human Anger. Dissertation, Trinity Evangelical Divinity School
    This dissertation is an investigation of Scripture in which the biblical data regarding godly human anger are collected and assessed. What makes this study unique is that it addresses the subject of anger from a theological point of view and formulates from a comprehensive view of Scripture a doctrine of godly anger. ;Chapter one begins by exposing the church's need for a doctrine of godly anger. This chapter is meant to alert Christians to the fact that some of our most (...)
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  15. Joy Connolly (2003). ANGER IN ANTIQUITY W. V. Harris: Restraining Rage: The Ideology of Anger Control in Classical Antiquity . Pp. Xii + 468. Cambridge, MA: Harvard University Press, 2001. Cased, $49.95. ISBN: 0-674-00618-. [REVIEW] The Classical Review 53 (01):117-.
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  16. Elizabeth Cripps (2012). Look Back in Anger. The Philosophers' Magazine 56 (56):108-109.
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  17. Anthony Cunningham (2005). Great Anger. The Dalhousie Review 85 (3).
    Anger has an undeniable hand in human suffering and horrific deeds. Various schools of thought call for eliminating or moderating the capacity for anger. I argue that the capacity for anger, like the capacity for grief, is at the heart of our humanity.
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  18. Nicholas J. H. Dent (2000). 'Anger is a Short Madness': Dealing with Anger in Émile's Education. Journal of Philosophy of Education 34 (2):313–325.
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  19. Leonidas Donskis (2007). David Ost, the Defeat of Solidarity: Anger and Politics in pOstcommunist Europe. Studies in East European Thought 59 (3):251-253.
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  20. Paul Ekamn & Daniel Cordaro (2011). What is Meant by Calling Emotions Basic. Emotion Review 3 (4): Emotion Review October 2364-370.
    Emotions are discrete, automatic responses to universally shared, culture-specific and individual-specific events. The emotion terms, such as anger, fear, etcetera, denote a family of related states sharing at least 12 characteristics, which distinguish one emotion family from another, as well as from other affective states. These affective responses are preprogrammed and involuntary, but are also shaped by life experiences.
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  21. Eva-Maria Engelen (2009). Anger, Shame and Justice: The Regulative Function of Emotions in the Ancient and Modern World. In Birgitt Röttger-Rössler & Hans Markowitsch (eds.), Emotions as Bio-cultural Processes. Springer. 395-413.
    Analyzing the ancient Greek point of view concerning anger, shame and justice and a very modern one, one can see, that anger has a regulative function, but shame does as well. Anger puts the other in his place, thereby regulating hierarchies. Shame regulates the social relations of recognition. And both emotions also have an evaluative function, because anger evaluates a situation with regard to a humiliation; shame, with regard to a misdemeanor. In addition, attention has to be paid to the (...)
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  22. Marco Fantuzzi (2004). Apollonian anger P. dräger: Die argonautika Des Apollonios rhodios. Das zweite Zorn-epos der griechischen literatur . Pp. VIII + 174. Munich and leipzig: K. G. saur, 2001. Cased, €80. Isbn: 3-598-77707-. [REVIEW] The Classical Review 54 (01):44-.
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  23. John Fawcett (1824). An Essay on Anger. With a Memoir of the Author.
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  24. Jeffrey Fish (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.
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  25. Christopher Evan Franklin (2013). Valuing Blame. In D. Justin Coates & Neal A. Tognazzini (eds.), Blame: Its Nature and Norms. Oxford University Press.
  26. Karl Galinsky (forthcoming). The Anger of Aeneas. American Journal of Philology.
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  27. Elisa Gambetti & Fiorella Giusberti (2008). Dispositional Anger and Risk Decision-Making. Mind and Society 8 (1):7-20.
    In this study, we assessed the influence of trait anger on decisions in risky situations evaluating how it might interact with some contextual factors. One hundred and fifty-eight participants completed the Trait Anger scale of STAXI-2 (T-Ang) and an inventory consisting of a battery of hypothetical everyday decision-making scenarios, representative of three specific domains: financial, social and health. Participants were also asked to evaluate familiarity and salience for each scenario. This study provides evidence for a relationship between individual differences in (...)
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  28. G. S. Gates (1926). An Observational Study of Anger. Journal of Experimental Psychology 9 (4):325.
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  29. Heather J. Gert (1998). Anger and Chess. Midwest Studies in Philosophy 22 (1):249-265.
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  30. Christopher Gill (2003). Restraining Rage: The Ideology of Anger Control in Classical Antiquity (Review). American Journal of Philology 124 (1):143-146.
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  31. Simon Goldhill (2005). Anger S. Braund, G. Most (Eds.): Ancient Anger. Perspectives From Homer to Galen . (Yale Classical Studies 32.) Pp. X + 325. Cambridge: Cambridge University Press, 2003. Cased, £45, US$65. ISBN: 0-521-82625-X. [REVIEW] The Classical Review 55 (01):178-.
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  32. Christopher W. Gowans (2010). Medical Analogies in Buddhist and Hellenistic Thought: Tranquillity and Anger. Royal Institute of Philosophy Supplement 85 (66):11-.
    Medical analogies are commonly invoked in both Indian Buddhist dharma and Hellenistic philosophy. In the Pāli Canon, nirvana is depicted as a form of health, and the Buddha is portrayed as a doctor who helps us attain it. Much later in the tradition, Śāntideva described the Buddha’s teaching as ‘the sole medicine for the ailments of the world, the mine of all success and happiness.’ Cicero expressed the view of many Hellenistic philosophers when he said that philosophy is ‘a medical (...)
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  33. Fred Guyette (2005). Anger and Christian Love. Journal for Peace and Justice Studies 15 (1):66-82.
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  34. W. V. Harris (1997). Saving the Φαινόμενα: A Note on Aristotle's Definition of Anger. Classical Quarterly 47 (02):452-.
    In his Rhetoric Aristotle gives six definitions of emotions in approximately the following form, with the word . Does he mean ‘Let anger be a reaching-out, accompanied by pain, for conspicuous revenge for some conspicuous slight to oneself or one's own, the slight not having been deserved’, or should αινομένηςίην be taken to mean ‘manifest, plain’, or should it be translated ‘perceived, apparent’? Since this is his fullest definition of anger, the question deserves discussion, even though a number of scholars, (...)
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  35. Graham Haydon (1999). 7. Is There Virtue in Anger? Journal of Philosophy of Education 33 (1):59–66.
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  36. Authenticity From Herculaneum & Jeffrey Fish (2004). Anger, Philodemus'good King, and the Helen Episode Of. In David Armstrong (ed.), Vergil, Philodemus, and the Augustans. University of Texas Press.
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  37. Jeremy Horder (1996). Reasons for Anger: A Response to Narayan and von Hirsch's Provocation Theory. Criminal Justice Ethics 15 (2):63-69.
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  38. Julie A. Hubbard (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.
    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 (...)
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  39. Paul M. Hughes (1995). Moral Anger, Forgiving, and Condoning. Journal of Social Philosophy 26 (1):103-118.
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  40. Matthew T. Huss, Gary K. Leak & Stephen F. Davis (1993). A Validation Study of the Novaco Anger Inventory. Bulletin of the Psychonomic Society 31 (4):279-281.
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  41. Giovanni Indelli (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.
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  42. Kostas Kalimtzis (2005). Ancient Philosophy’s Contribution to the Understanding of Anger. Skepsis 16 (1-2).
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  43. Niranjan S. Karnik (2000). Foster Children and ADHD: Anger, Violence, and Institutional Power. [REVIEW] Journal of Medical Humanities 21 (4):199-214.
    This paper explores the ways in which foster children and attention deficit hyperactivity disorder (ADHD) intersect as social and medical categories. Through the method of interpretive biography based on the official case file, this paper shows how the experiences of violence and ADHD become linked in the child's life through the emotion of anger. In this way, it is possible to see how the power dynamics of the medical, educational and welfare systems lock the diagnosis with its embedded meanings into (...)
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  44. Timothy V. Kaufman-Osborn (2005). Anger Management. Theory and Event 8 (2).
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  45. James Ker (2009). Seneca on Self-Examination : Rereading On Anger 3.36. In Shadi Bartsch & David Wray (eds.), Seneca and the Self. Cambridge University Press.
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  46. Kristin L. Kirschner (2001). Rethinking Anger and Advocacy in Bioethics. American Journal of Bioethics 1 (3):60-62.
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  47. Kristjan Kristjansson (2005). Can We Teach Justified Anger? Journal of Philosophy of Education 39 (4):671-689.
    The question of whether there is such a thing as teachable justified anger encompasses three distinct questions: the psychological question of whether the emotions in general, and anger in particular, are regulatable; the moral question of whether anger can ever be morally justified; and the educational question of whether we have any sound methods at our disposal for teaching justified anger. In this paper I weave Aristotelian responses to those questions together with insights from the current psychology literature on emotion (...)
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  48. Stephen Leighton (2003). Aristotle’s Exclusion of Anger From the Experience of Tragedy. Ancient Philosophy 23 (2):361-381.
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  49. Stephen Leighton (2002). Aristotle's Account of Anger: Narcissism and Illusions of Self-Sufficiency. Ratio 15 (1):23–45.
    This paper considers an allegation by M. Stocker and E. Hegeman that Aristotle’s account of anger yields a narcissistic passion bedevilled by illusions of self-sufficiency. The paper argues on behalf of Aristotle’s valuing of anger within a virtuous and flourishing life, showing that and why Aristotle’s account is neither narcissistic nor involves illusions of self-sufficiency. In so arguing a deeper appreciation of Aristotle’s understanding of a self-sufficient life is reached, as are some interesting contrasts between Aristotle's understanding of anger, its (...)
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  50. Robert W. Levenson (2011). Basic Emotion Questions. Emotion Review 3 (4):379-386.
    Among discrete emotions, basic emotions are the most elemental; most distinct; most continuous across species, time, and place; and most intimately related to survival-critical functions. For an emotion to be afforded basic emotion status it must meet criteria of: (a) distinctness (primarily in behavioral and physiological characteristics), (b) hard-wiredness (circuitry built into the nervous system), and (c) functionality (provides a generalized solution to a particular survival-relevant challenge or opportunity). A set of six emotions that most clearly meet these criteria (enjoyment, (...)
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