Search results for 'Suzy Anger' (try it on Scholar)

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  1. Suzy Anger (2005). Victorian Interpretation. Cornell University Press.score: 240.0
    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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  2. Piter Anger (1996). Odbrana skepticizma. Theoria 39 (2):127-144.score: 30.0
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  3. Douglas Anger (1956). The Dependence of Interresponse Times Upon the Relative Reinforcement of Different Interresponse Times. Journal of Experimental Psychology 52 (3):145.score: 30.0
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  4. Frank D. Anger & Rita V. Rodriguez (1991). Time, Tense, and Relativity Revisited. In B. Bouchon-Meunier, R. R. Yager & L. A. Zadeh (eds.), Uncertainty in Knowledge Bases. Springer. 286--295.score: 30.0
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  5. [deleted]Scherf Suzy (2009). A Typical Development of Face-Related Activation in Autism. Frontiers in Human Neuroscience 3.score: 30.0
  6. Violaine Anger & Jan Willem Noldus (eds.) (2005). Le Sens de la Musique: 1750-1900: Vivaldi, Beethoven, Berlioz, Liszt, Debussy, Stravinski. Rue D'Ulm.score: 30.0
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  7. Douglas Anger (1988). The Balance Equation: Part 2. Derivation of the Balance Equation for Response-Specific Inhibition. Bulletin of the Psychonomic Society 26 (1):55-58.score: 30.0
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  8. Douglas Anger (1987). The Balance Equation: Part 1. Response-Specific Inhibition and the Operant-Contingency Puzzles. Bulletin of the Psychonomic Society 25 (6):468-471.score: 30.0
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  9. Gottfried Anger, James Paul Wesley & Hans Kaegelmann (eds.) (2005). Was von Moderner Physik Bleibt Und Fällt. Argo.score: 30.0
    1. Bd. Die Relativitätstheorie fällt : physikalische, philosophische, wissenschaftssoziologische und allgemeinverständliche Korrektur : hundert Jahre Kultus des Irrtums sind genug -- 3. Bd. Die Urknalltheorie fällt.
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  10. Wendell Stone, David O. Lyon & Douglas Anger (1978). Suppression of Postpellet Licking by a Pavlovian S+. Bulletin of the Psychonomic Society 12 (2):117-119.score: 30.0
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  11. Raffaele Rodogno (2010). Guit, Anger, and Retribution. Legal Theory 16 (1):59-76.score: 24.0
    This article focuses primarily on the emotion of guilt as providing a justification for retributive legal punishment. In particular, I challenge the claim according to which guilt can function as part of our epistemic justification of positive retributivism, that is, the view that wrongdoing is both necessary and sufficient to justify punishment. I show that the argument to this conclusion rests on two premises: (1) to feel guilty typically involves the judgment that one deserves punishment; and (2) those who feel (...)
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  12. 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.score: 24.0
    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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  13. Zac Cogley (2014). A Study of Virtuous and Vicious Anger. In Kevin Timpe & Craig Boyd (eds.), Virtues and Their Vices. Oxford University Press. 199.score: 24.0
    This chapter presents an account of an angrily virtuous, or patient, person informed by research on emotion in empirical and philosophical psychology. It is argued that virtue for anger is determined by excellence and deficiency with respect to all three of anger’s psychological functions: appraisal, motivation, and communication. Many competing accounts of virtue for anger assess it by attention to just one function; it is argued that singular evaluations of a person’s anger will ignore important dimensions (...)
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  14. Nicolas Bommarito (2011). Bile & Bodhisattvas: Śāntideva on Justified Anger. Journal of Buddhist Ethics 18:357-81.score: 24.0
    In his famous text the Bodhicaryāvatāra, the 8th century Buddhist philosopher Śāntideva argues that anger towards people who harm us is never justified. The usual reading of this argument rests on drawing similarities between harms caused by persons and those caused by non-persons. After laying out my own interpretation of Śāntideva's reasoning, I offer some objections to Śāntideva's claim about the similarity between animate and inanimate causes of harm inspired by contemporary philosophical literature in the West. Following this, I (...)
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  15. 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.score: 24.0
    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 (...)
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  16. Elisa Gambetti & Fiorella Giusberti (2008). Dispositional Anger and Risk Decision-Making. Mind and Society 8 (1):7-20.score: 24.0
    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 (...)
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  17. Benoît Dubreuil (forthcoming). Anger and Morality. Topoi:1-8.score: 24.0
    The emotion of anger has a long love–hate relationship with morality. On the one hand, anger often motivates us to sanction wrongdoing and uphold demanding moral standards. On the other hand, it can prompt aggression behaviors that are at odds with morality and even lead to moral disasters. This article describes this complex relationship. I argue that the intensity of anger elicited by moral transgressions is highly sensitive to key variables, including the identity of the person wronged, (...)
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  18. Sheldene Simola (2010). Anti-Corporate Anger as a Form of Care-Based Moral Agency. Journal of Business Ethics 94 (2):255 - 269.score: 24.0
    Conventional management strategies for anti-corporate anger involve its negative construal as an inappropriate irrationality in need of containment. An alternative account is offered in which such anger comprises a healthy and health-sustaining component of care-based moral agency directed not only toward the affiliative advancement of connection among community members, but also toward the (political) resistance to violation, injustice, and carelessness through which disconnection from responsive community relationships occurs. The role of anger in care-based moral agency is demonstrated (...)
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  19. Michael Boiger, Simon De Deyne & Batja Mesquita (2013). Emotions in “the World”: Cultural Practices, Products, and Meanings of Anger and Shame in Two Individualist Cultures. Frontiers in Psychology 4:867.score: 24.0
    Three studies tested the idea that people’s cultural worlds are structured in ways that promote and highlight emotions and emotional responses that are beneficial in achieving central goals in their culture. Based on the idea that U.S. Americans strive for competitive individualism, while (Dutch-speaking) Belgians favor a more egalitarian variant of individualism, we predicted that anger and shame, as well as their associated responses, would be beneficial to different extents in these two cultural contexts. A questionnaire study found that (...)
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  20. Yossi Zana William E. Comfort, Meng Wang, Christopher P. Benton (2013). Processing of Fear and Anger Facial Expressions: The Role of Spatial Frequency. Frontiers in Psychology 4.score: 24.0
    Spatial frequency (SF) components encode a portion of the affective value expressed in face images. The aim of this study was to estimate the relative weight of specific frequency spectrum bandwidth on the discrimination of anger and fear facial expressions. The general paradigm was a classification of the expression of faces morphed at varying proportions between anger and fear images in which SF adaptation and SF subtraction are expected to shift classification of facial emotion. A series of three (...)
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  21. Lorys Castelli, Federica De Santis, Ilaria De Giorgi, Andrea Deregibus, Valentina Tesio, Paolo Leombruni, Antonella Granieri, Cesare Debernardi & Riccardo Torta (2013). Alexithymia, Anger and Psychological Distress in Patients with Myofascial Pain: A Case-Control Study. Frontiers in Psychology 4.score: 24.0
    Aims: The aim of this study was to investigate psychological distress, anger and alexithymia in a group of patients affected by myofascial pain (MP) in the facial region. Methods: 45 MP patients (mean (SD) age: 38.9 (11.6)) and 45 female healthy controls (mean (SD) age: 37.8 (13.7)) were assessed medically and psychologically. The medically evaluation consisted of muscle palpation of the pericranial and cervical muscles. The psychological evaluation included the assessment of depression (Beck Depression Inventory – short form), anxiety (...)
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  22. Anthony Cunningham (2005). Great Anger. The Dalhousie Review 85 (3).score: 24.0
    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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  23. [deleted]Sylvia Richter, Xenia Gorny, Josep Marco-Pallares, Ulrike M. Krämer, Judith Machts, Adriana Barman, Hans-Gert Bernstein, Rebecca Schüle, Ludger Schoels, Antoni Rodriguez-Fornells, Carsten Reissner, Torsten Wüstenberg, Hans-Jochen Heinze, Eckart D. Gundelfinger, Emrah Düzel, Thomas F. Münte, Constanze I. Seidenbecher & Björn H. Schott (2011). A Potential Role for a Genetic Variation of AKAP5 in Human Aggression and Anger Control. Frontiers in Human Neuroscience 5.score: 24.0
    The A-kinase-anchoring protein 5 (AKAP5), a post-synaptic multi-adaptor molecule that binds G-protein-coupled receptors (GPCRs) and intracellular signaling molecules has been implicated in emotional processing in rodents, but its role in human emotion and behavior is up to now still not quite clear. Here, we report an association of individual differences in aggressive behavior and anger expression with a functional genetic polymorphism (Pro100Leu) in the human AKAP5 gene. Among a cohort of 527 young, healthy individuals, carriers of the less common (...)
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  24. Glen Pettigrove (2012). Meekness and 'Moral' Anger. Ethics 122 (2):341-370.score: 21.0
    If asked to generate a list of virtues, most people would not include meekness. So it is surprising that Hume not only deems it a virtue, but one whose 'tendency to the good of society no one can doubt of.' After explaining what Hume and his contemporaries meant by "meekness", the paper proceeds to argue that meekness is a virtue we, too, should endorse.
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  25. Derk Pereboom (2009). Free Will, Love and Anger. Ideas Y Valores 141 (141):5-25.score: 21.0
    I have argued we are not free in the sense required for moral responsibility, while at the same time a conception of life without this type of free will would not be devastating to morality or to our sense of meaning in life, and in certain respects it may even be beneficial (cf. Pereboom 2001). In ..
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  26. [deleted]Iddo Mayan & Nachshon Meiran (2011). Anger and the Speed of Full-Body Approach and Avoidance Reactions. Frontiers in Psychology 2:22.score: 21.0
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  27. G. S. Gates (1926). An Observational Study of Anger. Journal of Experimental Psychology 9 (4):325.score: 21.0
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  28. Ermin Francis Micka (1943). The Problem of Divine Anger in Arnobius and Lactantius. Washington, D.C.,The Catholic University of America Press.score: 21.0
     
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  29. Aaron Ben-Ze'ev (2002). Are Envy, Anger, and Resentment Moral Emotions? Philosophical Explorations 5 (2):148 – 154.score: 18.0
    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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  30. Andrea Westlund (2009). Anger, Faith, and Forgiveness. The Monist 92 (4):507-536.score: 18.0
    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. (...)
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  31. Rowland Stout (2010). Seeing the Anger in Someone's Face. Aristotelian Society Supplementary Volume 84 (1):29-43.score: 18.0
    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.
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  32. Marion K. Underwood (2005). Observing Anger and Aggression Among Preadolescent Girls and Boys: Ethical Dilemmas and Practical Solutions. Ethics and Behavior 15 (3):235 – 245.score: 18.0
    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 (...)
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  33. Stephen Leighton (2002). Aristotle's Account of Anger: Narcissism and Illusions of Self-Sufficiency. Ratio 15 (1):23–45.score: 18.0
    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 (...)
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  34. Peter Vernezze (2008). Moderation or the Middle Way: Two Approaches to Anger. Philosophy East and West 58 (1):2-16.score: 18.0
    : 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 (...)
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  35. Michael Potegal (2005). Characteristics of Anger: Notes for a Systems Theory of Emotion. Behavioral and Brain Sciences 28 (2):215-216.score: 18.0
    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.
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  36. Jen Mcweeny (2010). Liberating Anger, Embodying Knowledge: A Comparative Study of María Lugones and Zen Master Hakuin. Hypatia 25 (2):295 - 315.score: 18.0
    This paper strengthens the theoretical ground of feminist analyses of anger by explaining how the angers of the oppressed are ways of knowing. Relying on insights created through the juxtaposition of Latina feminism and Zen Buddhism, I argue that these angers are special kinds of embodied perceptions that surface when there is a profound lack of fit between a particular bodily orientation and its framing world of sense. As openings to alternative sensibilities, these angers are transformative, liberatory, and deeply (...)
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  37. 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.score: 18.0
    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 (...)
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  38. Roderick T. Long, Thinking Our Anger.score: 18.0
    (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 (...)
     
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  39. Chase E. Thiel, Shane Connelly & Jennifer A. Griffith (2011). The Influence of Anger on Ethical Decision Making: Comparison of a Primary and Secondary Appraisal. Ethics and Behavior 21 (5):380 - 403.score: 18.0
    Higher order cognitive processes, including ethical decision making (EDM), are influenced by the experiencing of discrete emotions. Recent research highlights the negative influence one such emotion, anger, has on EDM and its underlying processes. The mechanism, however, by which anger disrupts the EDM has not been investigated. The current study sought to discover whether cognitive appraisals of an emotion-evoking event are the driving mechanisms behind the influence of anger on EDM. One primary (goal obstacle) and one secondary (...)
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  40. Trevor J. Saunders (1973). Plato on Killing in Anger: A Reply to Professor Woozley. Philosophical Quarterly 23 (93):350-356.score: 18.0
    In response to woozley's paper in "philosophical quarterly" 22 (1972), 303-17, This article argues: (a) that plato's penology in the laws is radically 'reformative'. (b) that his overriding concern is not with blame or guilt or moral responsibility, But with an exact diagnosis and then 'cure' of the criminal's 'unjust' state of mind. (c) that he uses 'hekousios' and 'akousios' in effect in the sense 'prompted by injustice in the soul of the agent' and 'not thus prompted' respectively. (d) that (...)
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  41. Niranjan S. Karnik (2000). Foster Children and ADHD: Anger, Violence, and Institutional Power. [REVIEW] Journal of Medical Humanities 21 (4):199-214.score: 18.0
    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 (...)
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  42. Michael Rota (2007). The Moral Status of Anger: Thomas Aquinas and John Cassian. American Catholic Philosophical Quarterly 81 (3):395-418.score: 18.0
    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 (...)
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  43. Gregory Sadler (2008). Forgiveness, Anger, and Virtue in an Aristotelean Perspective. Proceedings of the American Catholic Philosophical Association 82:229-247.score: 18.0
    Aristotle figures significantly in the recent boom of literature on forgiveness, particularly accounts wishing to construe forgiveness as a virtue. While his definition of anger is often invoked, he is also a foil for accounts valuing forgiveness more than did Aristotle. I argue through interpretive exegesis of Aristotle’s texts that, while there are definite limits on forgiveness in his thought, so that his notion of forgiveness does not extend as far as in Christian ethics, it does play a significant (...)
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  44. Patricia White (2012). Making Political Anger Possible: A Task for Civic Education. Journal of Philosophy of Education 46 (1):1-13.score: 18.0
    The article asks whether political anger has a legitimate place in a democracy, as this is a political system designed to resolve conflicts by peaceful negotiation. It distinguishes personal from social anger and political anger, to focus explicitly on the latter. It argues that both the feeling and expression of political anger are subject to normative constraints, often specific to social status and gender. The article examines arguments, including those of Seneca, in favour of an (...)-free society. It concludes, however, that a democracy cannot dispense with political anger, which has a vital role to play in protecting things of value. This role demands a civic education such that when democratic values are under threat citizens will not feel apathetic or simply fearful, but angry and possessed of a repertoire of ways of expressing democratic anger. (shrink)
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  45. Florian Cova, Julien Deonna & David Sander (2013). The Emotional Shape of Our Moral Life: Anger-Related Emotions and Mutualistic Anthropology. Behavioral and Brain Sciences 36 (1):86 - 87.score: 18.0
    The evolutionary hypothesis advanced by Baumard et al. makes precise predictions on which emotions should play the main role in our moral lives: morality should be more closely linked to emotions (like contempt and disgust) than to emotions (like anger). Here, we argue that these predictions run contrary to most psychological evidence.
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  46. Glen Pettigrove & Koji Tanaka (2013). Anger and Moral Judgment. Australasian Journal of Philosophy 92 (2):1-18.score: 18.0
    Although theorists disagree about precisely how to characterize the link between anger and moral judgment, that they are linked is routinely taken for granted in contemporary metaethics and philosophy of emotion. One problem with this assumption is that it ignores virtues like patience, which thinkers as different as Cassian, ??ntideva, and Maimonides have argued are characteristic of mature moral agents. The patient neither experience nor plan to experience anger in response to (at least some) wrongs. Nevertheless, we argue, (...)
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  47. Imke Rajamani (2012). Pictures, Emotions, Conceptual Change: Anger in Popular Hindi Cinema. Contributions to the History of Concepts 7 (2):52-77.score: 18.0
    The article advocates the importance of studying conceptual meaning and change in modern mass media and highlights the significance of conceptual intermediality. The article first analyzes anger in Hindi cinema as an audiovisual key concept within the framework of an Indian national ideology. It explores how anger and the Indian angry young man became popularized, politicized, and stereotyped by popular films and print media in India in the 1970s and 1980s. The article goes on to advocate for extending (...)
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  48. Daniel John Zizzo (2008). Anger and Economic Rationality. Journal of Economic Methodology 15 (2):147-167.score: 18.0
    This paper evaluates the rationality of anger in the light of a standard notion of economic rationality. Whether anger is rational or otherwise cannot be answered in general, but will depend on the economic setting. As long as anger can be explained as a preference in a parsimonious and stable utility function, it does not make sense to talk of anger as rational or irrational. The production of anger is subtly mediated by many cognitive factors. (...)
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  49. Andrea Bender, Hans Spada, Annelie Rothe, Simone Traber & Karsten Rauss (2012). Anger Elicitation in Tonga and Germany: The Impact of Culture on Cognitive Determinants of Emotions. Frontiers in Psychology 3.score: 18.0
    The cognitive appraisal of an event is crucial for the elicitation and differentiation of emotions, and causal attributions are an integral part of this process. In an interdisciplinary project comparing Tonga and Germany, we examined how cultural differences in attribution tendencies affect emotion assessment and elicitation. Data on appraising causality and responsibility and on emotional responses were collected through questionnaires based on experimentally designed vignettes, and were related to culture-specific values, norms, and the prevailing self-concept. The experimental data support our (...)
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  50. Patrick Coleman (2011). Anger, Gratitude, and the Enlightenment Writer. OUP Oxford.score: 18.0
    Anger, Gratitude, and the Enlightenment Writer examines how writers as diverse as Rousseau, Diderot, Marivaux, and Challe discuss the social appropriateness of anger and gratitude in regulating social life. Emotions are social transactions, with rules identifying when and where it is appropriate to express one's feelings and, especially in the case of anger and gratitude, who is allowed or expected to put them on display. Defining the kinds of slight or favor that demand an angry or a (...)
     
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