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{{अनुवाद}}
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'''तं''' धागु मनुयागु छगु भाव खः।
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While many philosophers and writers have warned against the spontaneous and uncontrolled fits of anger, there has been disagreement over the intrinsic value of anger.<ref name="AngerTheory"/> Dealing with anger has been addressed in the writings of earliest philosophers up to modern times. Modern psychologists, in contrast to the earlier writers, have also pointed out the possible harmful effects of suppression of anger.<ref name="AngerTheory"/> [[Affect display|Displays]] of anger can be used as a manipulation strategy for [[social influence]].<ref name="Sutton1"/><ref name="Hochschild1"/>
== Etymology and Conception ==
The English term "anger" originally comes from the term ''angr'' of [[Old Norse]] language; a language that was spoken by the inhabitants of [[Scandinavia]] and their overseas settlements during the [[Viking Age]], until about 1300.<ref> Anger,''The American Heritage Dictionary of the English Language'', Fourth Edition, 2000, Houghton Mifflin Company.</ref> According to the linguist [[Anna Wierzbicka]], the exact conception of anger can vary from culture to culture. For example, the [[Ilongot]] language of [[Philippines]] does not have a term exactly corresponding to the English term "anger." In this language, the closest term expressing the concept of "anger" is ''liget'' (glossed as ‘energy, anger, passion’).
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(e) X can do things because of that which other people can’t.<ref name="Anna"/></blockquote>
== Modern psychology ==
Anger is viewed as a natural and healthy response that has [[evolution|evolved]] to enable us to deal with threats.<ref name="OxfDic"> Michael Kent, ''Anger'', The Oxford Dictionary of Sports Science & Medicine, Oxford University Press, ISBN
Anger can potentially mobilize psychological resources and boost determination toward correction of wrong behaviors, promotion of [[social justice]], communication of negative sentiment and redress of grievances. It can also facilitate patience. On the other hand, anger can be destructive when it does not find its appropriate outlet in expression. Anger, in its strong form, impairs one's ability to process information and to exert [[cognitive control]] over his behavior. An angry person may lose his/her objectivity, empathy, prudence or thoughtfulness and may cause harm to others.<ref name="EncPsy"/> There is a sharp distinction between anger and aggression (verbal or physical, direct or indirect) even though they mutually influence each other. While anger can activate aggression or increase its probability or intensity, it is neither a necessary nor a sufficient condition for aggression.<ref name="EncPsy"/>
=== Physiology ===
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The external expression of anger can be found in [[facial expression]]s, [[body language]], physiological responses, and at times in public acts of aggression.<ref name="OxfDic"/> The facial expression and body language are as follows:<ref name="EncPsy"/>
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</br>
Physiological responses to anger include an increase in the heart rate, preparing the person to move, and increase of the [[blood flow]] to the hands, preparing them to strike. Perspiration increases (particularly when the anger is intense).<ref> [[Paul Ekman]], ''Emotions Revealed: Recognizing Faces and Feelings to Improve Communication'', Holt Paperbacks, ISBN
Neuroscience has shown that emotions are generated by multiple structures in the [[brain]]. The rapid, minimal, and evaluative processing of the emotional significance of the sensory data is done when the data passes through the [[amygdala]] in its travel from the [[Sense|sensory organs]] along certain [[neural pathway]]s towards the limbic forebrain. Emotion caused by discrimination of stimulus features, thoughts, or memories however occurs when its information is relayed from the thalamus to the neocortex.<ref name="Britannica11"/> Based on some [[Statistics|statistical analysis]], some scholars have suggested that the tendency for anger may be genetic. Distinguishing between genetic and [[environmental factor]]s however requires further research and actual measurement of specific genes and environments.<ref> Xiaoling Wang, Ranak Trivedi, Frank Treiber, and Harold Snieder, ''Genetic and Environmental Influences on Anger Expression, John Henryism, and Stressful Life Events: The Georgia Cardiovascular Twin Study'', Psychosomatic Medicine 67:16–23 (2005)</ref><ref>[http://www.thetech.org/genetics/ask.php?id=81 Barry Starr], [[The Tech Museum of Innovation]]</ref>
[[
=== Causes ===
Most commonly, those who experience anger explain its arousal as a result of "what has happened to them" and in most cases the described provocations occur immediately before the anger experience. Such explanations confirm the illusion that anger has a discrete external cause. The angry person usually finds the cause of his anger in an intentional, personal, and controllable aspect of another person's behavior. This explanation is however based on the intuitions of the angry person who experiences a loss in self-monitoring capacity and objective observability as a result of their emotion. Anger can be of multicausal origin, some of which may be remote events, but people rarely find more than ''one'' cause for their anger.<ref name="EncPsy"/> According to Novaco, "anger experiences are embedded or nested within an environmental-temporal context. Disturbances that may not have involved anger at the outset leave residues that are not readily recognized but that operate as a lingering backdrop for focal provocations (of anger)."<ref name="EncPsy"/> According to Britannica Encyclopedia, an internal infection can cause pain which in turn can activate anger.<ref name="Britannica11"> "emotion." [[Encyclopædia Britannica]]. 2007. Encyclopædia Britannica Online, p.11</ref>
== Philosophical perspectives ==
=== Antiquity ===
</ref><ref name="AngerTheory"/>]]
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[[Aristotle]] on the other hand, ascribed some value to anger that has arisen from perceived injustice because it is useful for preventing injustice.<ref name="AngerTheory"/><ref> According to Aristotle: "The person who is angry at the right things and toward the right people, and also in the right way, at the right time and for the right length of time is morally praiseworthy." cf. Paul M. Hughes, ''Anger'', Encyclopedia of Ethics, Vol I, Second Edition, Rutledge Press </ref> Furthermore, the opposite of anger is a kind of insensibility, Aristotle stated.<ref name="AngerTheory"/> The difference in people's temperaments was generally viewed as a result the different mix of qualities or humors people contained. [[Seneca the Younger|Seneca]] held that "red-haired and red-faced people are hot-tempered because of excessive hot and dry humors."<ref name="AngerTheory"/> Ancient philosophers rarely refer to women’s anger at all, according to Simon Kemp and K. T. Strongman perhaps because their works were not intended for women. Some of them that discuss it, such as Seneca, considered women to be more prone to anger than men.<ref name="AngerTheory"/>
=== Medieval era ===
During the period of the [[Roman Empire]] and the [[Middle Ages]], philosophers elaborated on the existing conception of anger, many of whom did not make major contributions to the concept. For example, many medieval philosophers such as [[Ibn Sina]] (Avicenna), [[Roger Bacon]] and [[Thomas Aquinas]] agreed with ancient philosophers that animals cannot become angry.<ref name="AngerTheory"/> On the other hand, [[al-Ghazali]] (also known as "Algazel" in Europe), who often disagreed with Aristotle and Ibn Sina (Avicenna) on many issues, argued that animals do possess anger as one of the three "powers" in their [[Qalb]] ("heart"), the other two being [[appetite]] and [[Impulse (psychology)|impulse]]. He also argued that animal [[Will (philosophy)|will]] is "conditioned by anger and appetite" in contrast to human will which is "conditioned by the [[Intelligence|intellect]]."<ref>{{citation |first=Amber |last=Haque |year=2004 |title=Psychology from Islamic Perspective: Contributions of Early Muslim Scholars and Challenges to Contemporary Muslim Psychologists |journal=Journal of Religion and Health |volume=43 |issue=4 |pages=357–377 [367] |doi=10.1007/s10943-004-4302-z}}</ref>
A common medieval belief was that those prone to anger had an excess of yellow bile or choler (hence the word "choleric").<ref name="AngerTheory"/> This belief was related to [[Seneca the Younger|Seneca]]'s belief that "red-haired and red-faced people are hot-tempered because of excessive hot and dry humors."
=== Modern times ===
The modern understanding of anger is not much more advanced than that of Aristotle.<ref name="AngerTheory"/> [[Immanuel Kant]] rejected vengeance as vicious because it goes beyond defense of one's dignity, and at the same time rejected insensitiveness to [[social injustice]] as a sign for lack "manhood." Regarding the latter, [[David Hume]] had argued that since "anger and hatred are passions inherent in our very frame and constitution, the lack of them is sometimes evidence of weakness and imbecility."<ref name="EoE"/> Two main differences between the modern understanding and ancient understanding of anger can be detected, Kemp and Strongman state: One is that early philosophers were not concerned with possible harmful effects of the [[Anger#Suppression of anger|suppression of anger]]. The other is that recent studies of anger takes the issue of [[gender differences]] into account. This does not seem to have been of much concern for the earlier philosophers.<ref name="AngerTheory"/>
The American psychologist [[Albert Ellis]] has suggested that anger, rage and fury has partly roots in the philosophical meanings and assumptions humans interpret [[transgression]] through<ref>Ellis, Albert (2001). Overcoming Destructive Beliefs, Feelings, and Behaviors: New Directions for Rational Emotive Behavior Therapy. Promotheus Books.</ref>. According to Ellis, these emotions are often associated and related to the leaning humans have to absolutistically depreciating and damning other peoples humanity when their personal rules and domain are transgressed.
== Religious perspectives ==
Anger in [[Buddhism]] is defined here as: "being unable to bear the object, or the intention to cause harm to the object." Anger is seen as aversion with a stronger exaggeration, and is listed as one of the [[five hindrances]]. The Buddhist spiritual saints, such as [[Dalai Lama]], the spiritual [[Guru]] of Tibetan monks, sometimes get angry.<ref name="urbandharma">[http://www.urbandharma.org/udnl2/nl030904.html The Urban Dharma Newsletter], [[March 9]], [[2004]]</ref> However, there is a difference; most often a spiritual person is aware of the emotion and the way it can be handled. Thus, in response to the question: "Is any anger acceptable in Buddhism?' the Dalai Lama answered: <blockquote>"Buddhism in general teaches that anger is a destructive emotion and although anger might have some positive effects in terms of survival or moral outrage, I do not accept that anger of any kind as a virtuous emotion nor aggression as constructive behavior. The [[Gautama Buddha]] has taught that there are three basic kleshas at the root of samsara (bondage, illusion) and the vicious cycle of rebirth. These are greed, hatred, and delusion--also translatable as attachment, anger, and ignorance. They bring us confusion and misery rather than peace, happiness, and fulfillment. It is in our own self-interest to purify and transform them."<ref name="urbandharma"/> </blockquote>
[[
[[History of Christianity|Medieval Christianity]] vigorously rejected anger as one of the seven cardinal, or [[Seven Deadly Sins|deadly sins]] although some Christian writers at times regarded the anger caused from injustice as having some value.<ref name="Ethics"/><ref name="AngerTheory"> Simon Kemp, K.T. Strongman, ''Anger theory and management: A historical analysis'', The American Journal of Psychology, Vol. 108, No. 3. (Autumn, 1995), pp. 397-417 </ref> [[Basil of Caesarea|Saint Basil]] viewed anger as a "reprehensible temporary madness."<ref name="Ethics"/> Joseph F. Delany in the [[Catholic Encyclopedia]] (1914) defines anger as "the desire of vengeance" and states that a reasonable vengeance and passion is ethical and praiseworthy. Vengeance is sinful when it exceeds its limits in which case it becomes opposed to justice and charity. For example, "vengeance upon one who has not deserved it, or to a greater extent than it has been deserved, or in conflict with the dispositions of law, or from an improper motive" are all sinful. An unduly vehement vengeance is considered a [[venial sin]] unless it seriously goes counter to the love of God or of one's neighbor.<ref>{{ws|"[[s:Catholic Encyclopedia (1913)/Anger|Anger]]" in the 1913 ''Catholic Encyclopedia''}}</ref>
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In [[Judaism]], anger at the sight of wrong done is holy. If the anger kindles into passion, it will become however conducive to strife. According to the Hebrew Bible: "He that is slow to wrath is of great understanding, but he that is hasty of temper[A. V. "spirit"] exalteth folly...A wrathful man stirrers up strife: he that is slow to anger appeases strife...He that is slow to anger is better than the mighty...Be not hasty in thy spirit to be angry; for anger rests in the bosom of fools." In the [[Genesis|Book of Genesis]], [[Jacob]] condemned the anger that had arisen in his sons Simon and Levi: "Cursed be their anger, for it was fierce; and their wrath, for it was cruel"<ref name="Jewish"> [[Kaufmann Kohler]], [http://www.jewishencyclopedia.com/view.jsp?artid=1523&letter=A Anger], [[Jewish Encyclopedia]]</ref>
=== Of God or gods ===
[[
In many religions, anger is frequently attributed to God or gods. Primitive people held that gods were subject to anger and revenge in anthropomorphic fashion.<ref name="DictionaryofR"/> [[Hebrew Bible|The Hebrew Bible]] says that opposition to God's Will results in God's anger.<ref name="DictionaryofR"> Shailer Mathews, Gerald Birney Smith, A Dictionary of Religion and Ethics, Kessinger Publishing, p.17</ref> The Hebrew Bible explains that:
<blockquote>God is not an intellectual abstraction, nor is He conceived as a being indifferent to the doings of man; and His pure and lofty nature resents most energetically anything wrong and impure in the moral world: "O Lord, my God, mine Holy One... Thou art of eyes too pure to behold evil, and canst not look on iniquity."<ref name="Jewish"/></blockquote> Christians also subscribe to the God's holiness and his anger in the sight of evil. This anger, they hold is not inconsistent with God's love. They also believe that the wrath of God comes to those who reject Jesus.<ref name="DictionaryofR"/>
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In Islam, God's mercy outweighs his wrath or takes precedence of it.<ref> Gardet, L. ''Allāh.'', [[Encyclopaedia of Islam]], Brill, 2007.</ref> The characteristics of those upon whom God's wrath will fall is as follows: Those who reject God; deny his signs; doubt the resurrection and the reality of the [[Islamic view of the Last Judgment|day of judgment]]; call Muhammad a sorcerer, a madman or a poet; do mischief, are impudent, do not look after the poor (notably the orphans); live in luxury or heap up fortunes; persecute the believers or prevent them from praying;...<ref> Raven, Wim, ''Reward and Punishment'', [[Encyclopaedia of the Qur'an]], Brill, 2007 </ref>
== Coping strategies ==
[[
According to Leland R. Beaumont, each instance of anger demands making a choice.<ref> Leland R. Beaumont, Emotional Competency, [http://www.emotionalcompetency.com/anger.htm#path Anger, An Urgent Plea for Justice and Action], Entry describing paths of anger </ref>. A person can respond with hostile action, including overt [[violence]], or they can respond with hostile inaction, such as withdrawing or stonewalling. Other options include initiating a dominance contest; harboring [[resentment]]; or working to better understand and constructively resolve the issue
=== Ancient philosophers ===
[[Seneca the younger|Seneca]] addresses the question of mastering anger in three parts: 1. how to avoid becoming angry in the first place 2. how to cease being angry and 3. how to deal with anger in others.<ref name="AngerTheory"/> Seneca suggests, in order to avoid becoming angry in the first place, that the many faults of anger should be repeatedly remembered. One should avoid being too busy or deal with anger-provoking people. Unnecessary hunger or thirst should be avoided and soothing music be listened to.<ref name="AngerTheory"/> To cease being angry, Seneca suggests "one to check speech and impulses and be aware of particular sources of personal irritation. In dealing with other people, one should not be too inquisitive: It is not always soothing to hear and see everything. When someone appears to slight you, you should be at first reluctant to believe this, and should wait to hear the full story. You should also put yourself in the place of the other person, trying to understand his motives and any extenuating factors, such as age or illness."<ref name="AngerTheory"/> Seneca further advises daily self-inquisition about one's [[Addiction|bad habit]].<ref name="AngerTheory"/>. To deal with anger in others, Seneca suggests that the best reaction is to simply keep calm. A certain kind of deception, Seneca says, is necessary in dealing with angry people.<ref name="AngerTheory"/>
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=== Middle ages ===
[[Maimonides]] considered being given to uncontrollable passions as a kind of illness. Like Galen, Maimonides suggested seeking out a philosopher for curing this illness just as one seeks out a physician for curing bodily illnesses. [[Roger Bacon]] elaborates Seneca's advices. Many medieval writers discuss at length the evils of anger and the virtues of temperance. John Mirk asks men to "consider how angels flee before them and fiends run toward him to burn him with hellfire."<ref name="AngerTheory"/> In ''[[The Canon of Medicine]]'', [[Avicenna|Ibn Sina]] (Avicenna) modified the theory of [[temperament]]s and argued that anger heralded the transition of [[melancholia]] to [[mania]], and explained that [[humidity]] inside the head can contribute to such [[mood disorder]]s.<ref>{{citation |first=Amber |last=Haque |year=2004 |title=Psychology from Islamic Perspective: Contributions of Early Muslim Scholars and Challenges to Contemporary Muslim Psychologists |journal=Journal of Religion and Health |volume=43 |issue=4 |pages=
On the other hand, [[Ahmed ibn Sahl al-Balkhi]] classified anger (along with [[aggression]]) as a type of [[neurosis]],<ref>{{citation |first=Amber |last=Haque |year=2004 |title=Psychology from Islamic Perspective: Contributions of Early Muslim Scholars and Challenges to Contemporary Muslim Psychologists |journal=Journal of Religion and Health |volume=43 |issue=4 |pages=
=== Modern times ===
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The therapy is followed by the so-called "stress inoculation" in which the clients are taught "relaxation skills to control their arousal and various cognitive controls to exercise on their attention, thoughts, images, and feelings. They are taught to see the provocation and the anger itself as occurring in a series of stages, each of which can be dealt with."<ref name="AngerTheory"/>
==== Suppression ====
While the early philosophers were not concerned with possible harmful effects of the suppression of anger, modern psychologists point out that suppression of anger may have harmful effects. The suppressed anger may find another outlet, such as a physical symptom, or become more extreme.<ref name="AngerTheory"/><ref> "Anger." Gale Encyclopedia of Psychology, 2nd ed. [[Thomson Gale|Gale Group]], 2001.</ref> John W. Fiero cites [[Los Angeles riots of 1992]] as an example of sudden, explosive release of suppressed anger. The anger was then displaced as violence against those who had nothing to do with the matter. Another example of widespread deflection of anger from its actual cause toward a scapegoat, Fiero says, was the blaming of Jews for the economic ills of Germany by the [[Nazi]]s.<ref name="Ethics"/>
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Tiedens, known for her studies of anger, claimed that expression of feelings would cause a powerful influence not only on the [[perception]] of the expresser but also on his [[power position]] in the [[society]]. She studied the [[correlation]] between anger expression and social influence [[perception]]. Previous researchers, such as Keating, 1985 have found that people with angry face expression were perceived as powerful and as in a high [[social position]].<ref name="Tiendis 2001">Tiedens LZ, ''Anger and advancement versus sadness and subjugation: the effect of negative emotion expressions on social status conferral'', Link:
[http://www.ncbi.nlm.nih.gov/sites/entrez?cmd=Retrieve&db=PubMed&list_uids=11195894&dopt=Citation], Journal of Personality & [[Social psychology|Social Psychology]], 2001 Jan; 80(1):86-94.</ref> Similarly, Tiedens et al. have revealed that people who compared scenarios involving an angry and a sad, attributed a higher [[social status]] to the angry character.<ref name
Showing [[Emotion in negotiation|anger during a negotiation]] may increase the ability of the anger expresser to succeed in [[negotiation]]. A study by Tiedens et al. indicated that the anger expressers were perceived as stubborn, dominant and powerful. In addition, it was found that people were inclined to easily give up to those who were perceived by them as a powerful and stubborn, rather than soft and submissive.<ref name
A question raised by Van Kleef et al. based on these findings was whether expression of [[emotion]] influences others, since it is known that people use emotional information to conclude about others’ limits and match their demands in [[negotiation]] accordingly. Van Kleef et al. wanted to explore whether people give up more easily to an angry opponent or to a happy opponent. Findings revealed that participants tended to be more flexible toward an angry opponent compared with a happy opponent. These results strengthen the argument that participants analyze the opponent’s emotion in order to conclude about their limits and carry out their decisions accordingly.<ref>Van Kleef, De Dreu and Manstead, ''The Interpersonal Effects of Anger and Happiness in Negotiations'', Journal of Personality and Social Psychology, 2004, Vol. 86, No. 1, 57–76</ref>
== स्वयादिसँ ==
* [[Anger management]]
* [[Hate]]
* [[Hostility]]
* [[Rage (emotion)]]
* [[Seven Deadly Sins]]
{{wiktionary}}
{{wikiquote}}
{{Commonscat|Anger}}
== अप्व ब्वनादिसँ ==
; Academic Articles
* [http://home.medewerker.uva.nl/g.a.vankleef/bestanden/Van%20Kleef%20et%20al.%20(2004a%20JPSP).pdf The Interpersonal Effects of Anger and Happiness in Negotiations]
* [http://www.apa.org/topics/controlanger.html Controlling Anger -- Before It Controls You]
* [http://www.ncbi.nlm.nih.gov/sites/entrez?cmd=Retrieve&db=PubMed&list_uids=11195894&dopt=Citation Anger and advancement versus sadness and subjugation: the effect of negative emotion expressions on social status conferral]
* [http://scholar.google.com/scholar?hl=en&lr=&q=Get+mad+and+get+more+than+even%3A+The+benefits+of+anger+expressions&btnG=Search Get mad and get more than even: When and why anger expression is effective in negotiations]
* [http://www.questia.com/googleScholar.qst?docId=5001520967 Managing emotions in the workplace]
== लिधंसा ==
{{reflist|2}}
== पिनेया स्वापू ==
* [http://www.dontbeangry.com Your source for releasing anger safely]
* [http://www.jewishencyclopedia.com/view.jsp?artid=1523&letter=A Anger], [[Jewish Encyclopedia]]
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