What is anger?
“Anger is an acid that can do more harm to the vessel in which it is stored than to anything on which it is poured.” - Mark Twain
Anger is something that I feel that I have struggled with my whole life. It’s even hard to write about, as I feel ashamed that I have this issue. I’ve never come unglued on someone and am probably not even really an irascible person, but I always feel like I get annoyed easily. Sometimes anger will show through when someone has done something to me that I do not think that I deserve. Intellectually, as I write this paragraph, I see all of the shortcomings of what I am saying and how just not to do it, but that’s the thing about emotions, they are not so simple. My logical mind, rooted in reason, can see the faults and shortcomings, it’s a whole other aspect to live our lives by the truth that we know.
“What are we to say to the argument that, if anger were a good thing it would attach itself to all the best men? Yet the most irascible of creatures are infants, old men, and sick people. Every weakling is naturally prone to complaint.” Pg. 8
It’s because of this constant conflict between my emotions and intellect that I have become interested in particular aspects of what seems to be human nature. I would say along with love and joy, anger is one of the stronger of our passions. It is also arguably, the most destructive as that is, at its core its inherent aim is redemption by way of destruction. Because of the danger woven into the fabric of such an emotion, I’ve become very interested in: what it is, from where does it arise, and finally, how do we silence such a fierce force? It’s because of the complexity of this topic that I will break it down into three consecutive articles. In this post, I will discuss what anger is, and then the following will discuss the origins of violence and the final a guide to quenching the fiery beast within.
What is anger?
“...you are right in feeling especial fear of this passion, which is above all others hideous and wild: for the others have some alloy of peace and quiet, but this consists wholly in action and the impulse of grief, raging with an utterly inhuman lust for arms, blood and tortures, careless of itself provided it hurts another, rushing upon the very point of the sword, and greedy for revenge even when it drags the avenger to ruin with itself.” Pg. 1
It has been on my mind for quite some time to read the text De Ira (Of Anger) an essay crafted in Latin by Seneca the Younger (all quotes herein unless otherwise specified are from Book 1 of the De Ira text). That interest was driven into full force when I recently watched “Joker” the film starring Joaquin Phoenix. Upon watching this film, I was immediately reminded of both De Ira and the tale of Cain and Abel. Let’s look at the story of Cain and Abel briefly first; then, I will draw the parallel to “Joker.”
“Some of the wisest of men have in consequence of this called anger a short madness: for it is equally devoid of self-control, regardless of decorum, forgetful of kinship, obstinately engrossed in whatever it begins to do, deaf to reason and advice, excited by trifling causes, awkward at perceiving what is true and just, and very like a falling rock which breaks itself to pieces upon the very thing which it crushes.” Pg. 1
Fate goes well for Abel, and he makes sacrifices that are rewarded by God. This idea illustrates the point that if we sacrifice something in the present, we can get something better in the future. Because of this, Abel seems to get pretty much what he wants. Cain is not so fortunate due to his half-hearted sacrifices that are not looked upon so well by God. Cain realizes that God does not look well upon him and starts to get bitter and angry toward him. Cain believes that he deserves more for his sacrifices, even though they are not genuine. In God’s eyes, Cain is inviting Sin in and letting it have its way with him. This notion creates a union of an adulterated will and a malevolent being. God confronts Cain about his denial of these actions and tells him to go and think about what has happened. After thinking about it, Cain decides to take revenge by killing his brother, the second-born, but the first to die. A disdain motivated this murder toward someone who represented living positively in this world. This idea is the act of rebelling against the structure of reality. This notion is an illustration of a time when a human being was turned against being itself.
“We must admit, however, that neither wild beasts nor any other creature except man is subject to anger: for, whilst anger is the foe of reason, it nevertheless does not arise in any place where reason cannot dwell.” Pg. 2
I can easily see a parallel between the story of Cain and Abel and Joker. In the Joker, he feels that everyone is out to get him. In his mind, he is making sacrifices and trying his best. However, the symbolic God in this sense does not see his sacrifices as genuine. When Joker gets a gun, that is when Sin is let into his life. It’s from here that things start to go downhill. Joker thinks about what he must do, and instead of trying to defend himself nobly, he shoots three men on the train. This idea is much like Cain killing his brother. Those three men represent all that Joker was not. Those men represent people who have made the appropriate sacrifice in life. Now, are they good people? Probably not the best. However, they do not take extreme force, unlike Joker. In the end, Joker leads everyone in the city to rise and rebel against the structure of reality. This point is the crux of anger; it is a destructive force fueled by unbridled passion. Once this emotion is released, the mob mentality ensues both in individuals and groups.
“Mankind is born for mutual assistance, anger for mutual ruin: the former loves society, the latter estrangement. The one loves to do good, the other to do harm; the one to help even strangers, the other to attack even its dearest friends. The one is ready even to sacrifice itself for the good of others, the other to plunge into peril provided it drags others with it.” Pg. 3
What causes anger?
“The weakest of men,”.. “are often angry with the most powerful: so you may be sure that anger is not a desire to punish their antagonist - for men do not desire to punish him when they cannot hope to do so.” Pg. 2
It makes sense that anger is caused by feelings of inferiority and frustration in those who are less than what they want to be. This notion stems from, as in the story of Cain and Abel, not making the proper sacrifices to become who we know that we are capable of becoming. It’s interesting to note that we never become angry with people who are lower than us in the dominance hierarchy. We only rage against those who are higher on the ladder than ourselves. We can write it off however we would like but deep down we know. We know that we have not made the appropriate sacrifice and that we have let Sin in to degrade us, ever so slowly. We allow our emotions to override us completely. We sometimes make a habit of this like in gambling, the chips fall just right, and things work out in our favor.
“...although anger, like poison, or falling headlong, or being shipwrecked, may have unexpectedly done good, yet it ought not on that account to be classed as wholesome, for poisons have often proved good for the health.” Pg. 7
“...and anger although sometimes it overthrows and breaks to pieces whatever it meets, yet is more often its own destruction.” Pg. 6
Much of this passion is due to our inability to control our emotions. People often speak of maturity. However, what is this thing that we call maturity? Are we mature because we own a house, car, boat, etc.? Are we mature because we have a wife and children? There are different types of maturity, perhaps. We can be mature in our finances, career, and relationships. However, anger seems to arise from that lack of emotional maturity.
“It is not filial piety, but weakness of mind that produces this anger, as children weep when they lose their parents, just as they do when they lose their toys. To feel anger on behalf of one’s friends does not show a loving, but a weak mind: it is admirable and worthy conduct to stand forth as the defender of one’s parents, children, friends, and countrymen, at the call of duty itself, acting of one’s own free will, forming a deliberate judgment, and looking forward to the future, not in an impulsive, frenzied fashion.” Pg. 7
We again should take great care when this emotion arises; a few others are rooted in revenge. Not only does this passion try to seek the demise of the other, but it also does it in a hasty manner, which by all means is it’s very weakness. The calm reason will always beat out heated anger in any match, whether it is a sword duel or a war.
“No passion is more eager for revenge than anger, and for that very reason it is unapt to obtain it: being over-hasty and frantic, like almost all desires, it hinders itself in the attainment of its own object, and therefore has never been useful either in peace or war: for it makes peace like war…” Pg. 7
Where do we go?
“We char crooked spear shafts to straighten them, and force them by driving in wedges, not in order to break them, but to take the bends out of them; and, in like manner, by applying pain to the body or mind, we correct dispositions which have been rendered crooked by vice.” Pg3-4
The contemplative thing is to think about anger and how we correct it from a societal sense. People become angry and act out of spite. There is a trite saying: fight fire with fire, or an eye for an eye. Some think that is the premise of the justice system. However, this is not what Seneca suggests. Instead, the penal system is in place to help guide us back to the proper course. If we are to smash a nail that is getting slightly crooked with our hammer, it will surely bend. However, if we take the time to deploy reason, we can correct the path of the nail and ensure its usefulness in the structure (society) at large.
“Similarly, it is the duty of the chief administrator of the laws, or the ruler of a state, to correct ill-disposed men, as long as he is able, with words, and even with gentle ones, that he may persuade them to do what they ought, inspire them with a love of honor and justice, and cause them to hate vice and set store upon virtue. He must then pass on to severer language, still confining himself to advising and reprimanding; last, of all, he must betake himself to punishments, yet still making them slight and temporary. He ought to assign extreme punishments only to extreme crimes, that no one may die unless it be even to the criminal’s own advantage that he should die.” Pg. 4
We are arguably not angry by nature. It does not help us to survive as we become heated, flustered, and frustrated during its course. However, due to our society, and the perceived wrongdoings of others, we must embark on a journey to create a correctional system. We must do this because we cannot rely on the individual to bring themself, under their own accord, into a peaceful existence.
“Man’s nature is not, therefore, desirous of inflicting punishment; neither, therefore, is anger in accordance with man’s nature, because that is desirous of inflicting punishment.” Pg. 4
Now, if anger is not in our nature, and does not make us braver, then what can we do about it? I know that I still experience irritation. I attempt to create emotional maturity and resilience; however, there are times when I come up short. This stance leaves me asking, what then shall I do? This topic will be discussed further in the subsequent articles, but for now, one more section of this article will begin to shed light on that arena.
“No man becomes braver through anger, except one who without anger would not have been brave at all: anger does not, therefore, come to assist courage, but to take its place.” Pg. 8
How do we get from here to there?
“The best plan is to reject straightway the first incentives to anger, to resist its very beginnings, and to take care not to be betrayed into it: for if once it begins to carry us away, it is hard to get back again into a healthy condition, because reason goes for nothing when once passion has been admitted to the mind, and has by our own free will been given a certain authority, it will for the future do as much as it chooses, not only as much as you will allow it.” Pg. 5
All problems start small, and all emotions do as well. If we take care to watch our internal emotional landscape, then we can realize when this shift has begun to occur. It’s only then that we can take control with the reigns of reason before the siege of emotion floods in - at least by the suggestion of Seneca. I know for me, this is much easier said than done.
“The things cannot be separated: he must either be good or else he cannot be great, because I take greatness of mind to mean that it is unshaken, sound throughout, firm and uniform to its very foundation; such as cannot exist in evil dispositions. Such dispositions may be terrible, frantic and destructive, but cannot possess greatness; because greatness rests upon goodness, and owes its strength to it.” Pg. 12
It will likely take us our entire lives of aiming toward a sound and resolute mind. It makes sense to me that life is continually changing, and therefore, we must continuously be observing our emotions. Perhaps, like training a dog, after much time of patient guidance, our awareness and ability to bring our emotions back to center will strengthen.
“It matters nothing to what heights or lengths these passions may proceed: they are narrow, pitiable, groveling. Virtue alone is lofty and sublime, nor is anything great, which is not at the same time tranquil.” Pg. 12
Going back to the story of Joker, along with Cain and Abel, it seems like there are two things to keep in mind: 1) being honest with ourselves, 2) letting things go, and not allowing the ego to get in the way. If we are honest with ourselves, we will know if the sacrifices that we are making are the best that we can do. If we are cheating ourselves in some way, we are only inflicting harm onto ourselves that could lead to anger and eventual damage to others. If we are able to let things go, it will help us to not harbor bitterness and resentment. Those seem to be the underlying components of anger. If we seek justice because that is the correct thing to do, then things should go our way according to Seneca. It’s when we hold onto bitterness and resent to act out of revenge and spite that things can only get worse.
In the next article, I will dive into Book 2 of De Ira, which will highlight the origins of anger.
For Further Contemplation
The opportunity is here to revisit how expectations can guide us toward anger. Keeping in mind that we are not our parents and do not have to fall into that same trap of expecting something and angering when it does not arrive. We can reframe our minds to see problems as opportunities. In the end, it is our choice as to whether we want to continue to poison the well with the waters of a negative mind.