The Problem of Anger characterizes anger, and I paraphrase here, ‘as an emotion that can compromise our ability to think rationally, tell right from wrong or even distinguish between the real and unreal.’ These responses can lead us to react in outwardly or inwardly destructive ways. Devious political actors can also trigger anger responses intended to manipulate the masses in destructive ways—manufacturing consent.
There are times, however, when anger is warranted, such as when an individual or group are mistreated. Aristotle in the extreme branded those who fail to respond to such abuses as fools. To his way of thinking, anger ought to be a motivation to act for betterment.
The opposite of anger is impotence. Rollo May argues that this can lead to feelings of powerlessness—devolving into apathy. Suppressed anger can also lead to depression and/or psychosomatic disorders.
He claims that the key to wellness is to use anger constructively and avoid its destructive consequences.
On reflection, this resonated with me, especially in consideration of events in my own life. For example, when my mother was on her deathbed, unable to speak, I handed her a DNR form and a goopy black pen, explaining her options. Instead of marking the paper, she crumpled it, pulled her gown aside, and wrote in all caps on her belly, “TAKE HEROIC MEASURES.” No going gently into THAT good night for that lady! When death is the adversary, we cling to life. “Liberty or Death” as Washington is reputed to have written in that spirit, prior to the Battle of Trenton.
Given these perspectives, Seneca’s reflections in On Anger (De Ira) err in accentuating the negative. I agree with his stoic interventions for anger management, but there are certainly times when triggers for anger (precursors such as fight songs, hissing crowds, cheerleader led boos, fraternal burning of effigies, etc) can be tapped for performance improvement. Isn’t that what drives intercollegiate rivalries, eGaming and competition in general? In self-defense (perhaps in consideration this) I don’t drop the “H-bomb” in New Haven.
The classic notion of the daemon, however—some spirit entity being the driving force behind anger—seems quaint. There are instances where a demon-like entity arises from the subconscious, driving psychotics to commit horrible acts that correlate with rage. To them, these are acts of self-defense, much like when a cat scratches in response to an unwelcome pet, misperceived as a threat.
Lastly, I’ve observed in my work with those in recovery, reentry and abuse, that they are victims of norms of behavior modeled by parents and intergenerationally by peers. This is social reproduction of aggression as a learned mode of behavior, a convention that they, to their detriment, mis-take as expressions of love.
🙂