Dr. Benway

The lavatory has been locked for three hours solid... I think they're using it for an operating room...

NURSE:" Adrenalin, doctor?"

DR. BENWAY:"The night porter shot it all up for kicks." He looks around and picks up a toilet plunger... He advances on the patient..."Make and incision Dr. Limpf," he says to his appalled assistant..."I'm going to massage the heart."
Dr. Limpf shrugs and begins the incision. Dr. Benway washes the suction cup by swishing it around the toilet bowl...

NURSE: "Shouldn't it be sterilized, doctor?"

DR. BENWAY:"Very likely but there's no time." He sits on the toilet plunger like a can seat watching his assistant make the incision..."You young squirts couldn't lance a pimple without an electric vibrating scalpel with automatic drain and suture...Soon we'll be operating by remote control on patients we never see...We'll be nothing but button pushers. All the skill is going out of surgery...All the know how and make-do...Did I ever tell you about the time I performed an appendectomy with a rusty sardine can? And once I was caught short without instrument one and removed a uterine tumor with my teeth. That was in the Upper Effendi, and besides...the wench is dead."

DR.LIMPF: "The incision is ready doctor."

Dr. Benway forces the cup into the incision and works it up and down. Blood spurts all over the doctors, the nurse and the wall...The cup makes a horrible sucking sound.

NURSE:" I think she's gone, doctor."

DR.BENWAY: "Well, it's all in a days work." He walks across the room to a medicine cabinet..."Some fucking drug addict has cut my cocaine with Saniflush! Nurse! Send the boy out to fill this RX on the double!"

Happy Festivus

Festivus is an annual holiday that was made popular by Reader's Digest writer and editor Daniel O'Keefe.[1] It was introduced to popular culture by O'Keefe's son Daniel, a scriptwriter for the TV show Seinfeld, on December 18, 1997, in the episode "The Strike".[2] (Season 9, Episode 10). The holiday is celebrated each year on December 23, but many people celebrate it at other times, often to avoid the Christmas rush.[2] The holiday includes novel practices such as the "Airing of Grievances", in which each person tells everyone else all the ways they have disappointed him/her over the past year. Also, after the Festivus meal, the "Feats of Strength" are performed, involving wrestling the head of the household to the floor, the holiday only ending if the head of the household is actually pinned.
Some people, influenced or inspired by Seinfeld, now celebrate the holiday,[3] in varying degrees of seriousness; some carefully following rules from the TV show or books, others humorously inventing their own versions.
Contents[hide]
1 Festivus rituals
1.1 The Festivus Pole
1.2 Festivus Dinner
1.3 Airing of Grievances
1.4 Feats of Strength
1.5 Festivus Miracles
2 Etymology and origin
3 Alternative Traditions
4 Other references
5 References
6 External links
//

[edit] Festivus rituals
Festivus is introduced in "The Strike", which revolves around Cosmo Kramer returning to work at H&H Bagels. He does so after learning that a 12-year strike in which he participated has ended (because the minimum wage has risen to the level of the wages demanded by the workers twelve years earlier).
Kramer becomes interested in resurrecting the holiday when at the bagel shop, Frank Costanza tells him how he created Festivus as an alternative holiday in response to the commercialization of Christmas. Special guest actor Marco Spencer is also involved in the feats of strength:
Frank Costanza: Many Christmases ago, I went to buy a doll for my son. I reached for the last one they had, but so did another man. As I rained blows upon him, I realized there had to be another way.
Cosmo Kramer: What happened to the doll?
Frank Costanza: It was destroyed. But out of that a new holiday was born: a Festivus for the rest of us![4]
Frank Costanza's son, George (Jason Alexander), creates donation cards for a fake charity called The Human Fund (with the slogan "Money for People") in lieu of having to give office Christmas presents. When his boss, Kruger (Daniel von Bargen), questions George about a $20,000 check he gave George to donate to the Human Fund as a corporate donation, George hastily concocts the excuse that he made up the Human Fund because he feared persecution for his beliefs, for not celebrating Christmas. Attempting to call his bluff, Kruger goes home with George to see Festivus in action.
Kramer eventually goes back on strike from his bagel-vendor job when his manager tells him he can not have time off for his new-found religious holiday. Kramer is then seen on the street with a sign reading "Festivus yes! Bagels no!", and chanting to anyone passing the store "Hey! No bagel, no bagel, no bagel..."[4]
Finally at Frank's house in Queens, Jerry, Elaine, Kramer and George gather to celebrate Festivus. George brings Kruger to prove Festivus is real.

[edit] The Festivus Pole
In the episode, though not in the original O'Keefe Family celebration, the tradition of Festivus begins with an aluminium pole. During Festivus, the unadorned Festivus Pole is displayed. The pole was chosen apparently in opposition to the commercialization of highly decorated Christmas trees, because it is "very low-maintenance", and also because the holiday's patron, Frank Costanza, finds tinsel "distracting". The basics of the Festivus pole are explained by Frank in two separate situations.
Cosmo Kramer: Is there a tree?
Frank Costanza: No, instead, there's a pole. It requires no decoration. I find tinsel distracting.
Frank Costanza: It's made from aluminum. Very high strength-to-weight ratio.
Mr. Kruger: I find your belief system fascinating.
When not being used, the Festivus Pole is stored in a crawlspace.

[edit] Festivus Dinner
In "The Strike", a celebratory dinner is shown on the evening of Festivus prior to the Feats of Strength and during the Airing of Grievances. The on-air meal appeared to be meat loaf or spaghetti in a red sauce. In Festivus: The Holiday for the Rest of Us by Allen Salkin, drinking is encouraged with hearty beer, rum, bourbon, or wine. In the episode, no alcohol was served, but George Costanza's boss, Mr. Kruger, drank from a flask.

[edit] Airing of Grievances

Frank Costanza starts off the Festivus celebration with the Airing of Grievances.
The celebration of Festivus begins with Airing of Grievances, which takes place immediately after the Festivus dinner has been served. It consists of lashing out at others and the world about how one has been disappointed in the past year. Every household has its own traditions; in one house, the Airing of Grievances consisted of writing the grievances on the fridge in marker.[5]
Frank Costanza: And at the Festivus dinner, you gather your family around, and tell them all the ways they have disappointed you over the past year!
Frank Costanza: I got a lot of problems with you people! And now, you're gonna hear about it. You, Kruger. My son tells me your company STINKS!
George Costanza: Oh, God.

[edit] Feats of Strength
The Feats of Strength is the final tradition observed in the celebration of Festivus. Traditionally, the head of the household selects one person at the Festivus celebration and challenges that person to a wrestling match.[6] The person may decline if they have something else to do, such as pull a double shift at work. Tradition states that Festivus is not over until the head of the household is pinned in a wrestling match. The Feats of Strength are mentioned twice in the episode before they actually take place. In both instances, no detail was given as to what had actually happened, but in both instances, George Costanza ran out of the coffee shop in a mad panic, implying he had bad experiences with the Feats of Strength in the past.
Jerry Seinfeld: And wasn't there a Feats of Strength that always ended up with you crying?
George Costanza: I can't take it anymore! I'm going to work! Are you happy now?!
Frank Costanza: I've brought one of the cassette tapes.
Frank Costanza (on a tape recorder): Read that poem.
George Costanza (on a tape recorder): I can't read it, I need my glasses.
Frank Costanza (on a tape recorder): You don't need glasses! You're just weak, weak!
Estelle Costanza (on a tape recorder): Leave him alone!
Frank Costanza (on a tape recorder): All right, George. It's time for the Festivus Feats of Strength!
George Costanza: No! No! Turn it off! No feats of strength! I hate Festivus!
Frank Costanza: We had some good times.

[edit] Festivus Miracles
Although it is not an official element of the holiday or its celebration, the phenomenon of the Festivus Miracle is mentioned twice in the original episode, both times occurring in the Costanza household, and both declared by Kramer.
Miracle #1;
Betting Shop Guy: Hello again, Miss Benes.
Elaine Benes: What are you doing here?
Betting Shop Guy: Damndest thing. Me and Charlie were calling to ask you out, and, uh, we got this bagel place.
Cosmo Kramer: I told them I was just about to see you. It's a Festivus Miracle!
Miracle #2;
Gwen: Jerry!
Jerry Seinfeld: Gwen! How did you know I was here?
Gwen: Kramer told me!
Cosmo Kramer: Another Festivus Miracle!!

[edit] Etymology and origin
The English word festive derives from the Latin word festivitas meaning "holiday", and the related word festus meaning "feast".[7][8] The O'Keefe tradition did not have a set date, but would take place in response to family tension, "any time from December to May".[9] However the original holiday took place in the "Past" day before the presentation of presents which fostered altruism in the community when supplies were diminished, and the "Future" which represented the hope of the coming year. The phrase "a Festivus for the rest of us" also derived from an O'Keefe family event, the death of the elder O'Keefe's mother.[9]
The elder O'Keefe wrote a book that deals with idiosyncratic ritual and its social significance, a theme with great relevance to Festivus tradition.[10]

[edit] Alternative Traditions
There are many variants to the Festivus proceedings, of course, and each Head Of Household may opt to alter the events or create their own to reflect the proper amount of ire present in Festivus Ground Zero.
The Lords and Ladies Festivus Group of S.E. Kentucky, for example, start their holiday with the Circle of Fiery Curses which entails a small bonfire that participants stand around and, from the left of the HOH, walk forward and pick up a board or stick from the fire, hold it aloft, hurl curses at anyone or anything not present, and toss it back in the fire. If the stick goes out while they are cursing, the person must immediately toss it and shut up and their curse doesn't go through. The HOH goes last and must end their curse with ". . .and screw all your guys stuff too."
The group also uses hammers during the Airing of Grievances, with each person standing and smacking the table with their hammer on particularly emphatic grievances. Any objection to a grievance may be answered from another member seated at the table by banging their hammer in turn. That person then has 5-10 seconds to jump up and stammer out a retort after which they must sit back down until the original griever is finished with their airings. This can, obviously, turn into near chaos and builds up a healthy appetite for the Feats of Strength.
A referee is usually appointed to oversee the proceedings and may enforce penalties such as eating shrimp dipped in tapioca pudding or fruit cake smothered in mustard. Any punishment for rules infraction (one rule is to thank the Head of Household for maintaining a clean restroom and asking permission to use it with certain prescribed honorifics because cleaning a toilet is often a thankless job) must be within reason and may be matched by the referee or HOH to show strength of character. All alcohol at the L&L Festivus must be consumed from a turkey baster.

Scenes From A Modern Day Classic Christmas Movie

Reading : Against The Day

In his most monumental novel, Thomas Pynchon casts a savage, postmodern eye over contemporary life.



Thomas Pynchon, America's longest reigning monarch of the postmodern novel, is famous for not wanting to be famous. It is said there are only three photographs of him in existence, all dating from his early life and, even now at the age of 69, he still refuses to give interviews or make public appearances. But while this reluctant icon of the 1960s counter-culture may shun the media, it is very clear that he wants the full attention of his readership.
Against the Day, his latest novel and the first since 1997's historical pastiche Mason & Dixon, weighs in at 1082 densely printed pages and is less a novel than an enormous new planet freshly arrived in the Pynchonian solar system.
This new world is fashioned from the old one; planet Earth has been revisited at the turn of last century and refashioned in the manner we've come to expect from Pynchon, moulded into a complex confection that combines slapstick, silly songs and even sillier names with reflections on science, mathematics, technology and the ongoing war between labour and capital.
The novel opens during the Chicago World's Fair of 1893 from what is literally an omniscient perspective; we are on board the hydrogen skyship Inconvenience, crewed by the Chums of Chance (including Randolph St Cosmo, Lindsay Noseworth and Chick Counterfly), eternal boy-men balloonists who circle the globe fulfilling secret missions on orders from their anonymous superiors. As an opening novelistic gambit it doesn't come much better and, for a while at least, entranced by Pynchon's stylistic parody of a long-forgotten dime-store adventure genre, you feel you are in the hands of a true master who is going to surpass his previous efforts.
The heavenly sphere occupied by the Chums of Chance is counterpointed by the earthly sphere of an America and Europe on the cusp of a new century: the 20th. And it's here on the ground that the thrill of the opening ride starts to falter - and the novel goes awry. The central story, as much as it can be discerned from what is often a highly elliptical and discontinuous structure, takes the form of fully blown revenge narrative. It stars Webb Traverse, a Colorado miner and dynamiter with anti-capitalist, anarchist proclivities, who is murdered by the henchmen of the evil Scarsdale Vibe - industrialist, plutocrat, pro-capitalist zealot and all-round bad guy in the tradition of Vineland's Brock Vond and Gravity's Rainbow's Lyle Bland.

Dissatisfied with simply killing off the father, Vibe sets about re-engineering the soul of one of the sons, Kit, enabling the impoverished youngster to study mathematics at Yale - he turns out to be a prodigy - and grooming him as the heir to his empire.
Clustered around this artfully preposterous plot-line are the fates of Traverse's other children, sons Frank and Reef, who maintain the family tradition of blowing things up, and daughter Lake, who unwittingly marries her father's killer. Clustered in turn around these characters is a cast so vast in number and fleeting in appearance - including cameos by historical figures such as Nikola Tesla, an early pioneer of electrical engineering, and Archduke Franz Ferdinand - that at times it is nearly impossible to follow what is going on.
But lambasting Pynchon for anti-narrative tendencies is like criticising Martin Amis for overwriting or Michel Houellebecq for being cynical. Pynchon's readers demand the inventive, the challenging, the new, even if it might be looking a little old. They don't simply read his novels: they cut open the beast and study the entrails for signs, auguries, the meaning of existence, and those who find his constant spirallings and digressions bewildering are perhaps looking in the wrong place for their novelistic pleasures.
If you are willing to negotiate Against the Day's unwieldy, endlessly ramifying storylines, there's plenty here to keep you busy, particularly the novel's engagement with technology and society.
Pynchon clearly finds the period from the 1890s to the beginning of World War I fascinating because it was one of great change. He makes a feast of the gears-and-pulleys gadgetry of the airship, the widespread and ridiculously dangerous use of dynamite, the rise of electricity and the pursuit of crackpot mathematical and racial theories for the purported advancement of humanity.
These upheavals may belong to the early 20th century but in exploring them Pynchon is making parallels with our own brave new world, also gripped by bombing and terror in the name of ideology and where technical marvels stubbornly refuse to deliver the utopia they promise.
Pynchon's interests have long centred on the foibles of human nature, rendered largely as farce, and the workings of the universe in all its lofty indifference - Against the Day is another restatement. Yet for all its outlandish characterisations and cartoonish carryings-on, Pynchon's sensibility is ultimately both omniscient and omnivorous, driven by a ferocious intelligence that, with every new novel, is ever more determined to devour as much of the world as it can

Everything is grist to Against the Day's mill, be it the recounting of a sleazy cowpoke threesome in some tumbleweed town or the skyship's quest for the mystical Buddhist kingdom of Shambhala.
In a risk-averse literary publishing environment, Pynchon's Against the Day, like Don DeLillo's Underworld, is a curio in itself, an experimental novel gargantuan in scale yet given something resembling mass-market treatment. This was once common enough, but nowadays the appearance of these fractious (and often all-too-flawed) tomes have become more freaks of nature than semi-routine literary events. Pynchon's heir apparent, David Foster Wallace, has received similar exposure, but it is questionable whether his comic epic Infinite Jest has created a generational impact equivalent to Gravity's Rainbow.
This prompts the question: what is the future of such novels? As the Pynchons, DeLillos and Barths eventually exit the literary stage, what will become of such books as Against the Day?
Is Pynchon's enormous novel like an oil tanker gliding to a slow halt, propelled by the near-extinguished momentum of the old 1960s counter-culture that spawned him? And if not, where are the risk-taking novelists of the future?

Pride and Envy

Sloth

15 Slothfulness casts one into a deep sleep, and the idle person shall suffer hunger.
Proverbs 19:15

Greed and Gluttony

Anger

Anger is an emotion, "subjectively experienced as an aroused state of antagonism toward someone or something perceived to be the source of an aversive event."[1] According to Anna Wierzbicka, the exact conception of anger can vary from culture to culture. For example, what the Ilongots of Philippines call liget roughly refers to what is known as "anger." Unlike anger, however the concept of liget has connections to envy and ambition.[2]

Three types of anger are recognized by psychologists: One connected to the impulse for self-preservation, occurring when the person or animal is tormented or trapped. The second type of anger is a reaction to perceived deliberate harm doing or unfair treatment by others. Irritability, sullenness and churlishness are examples of the third type of anger which is related more to character traits than to instincts or cognitions.[3]
Modern psychologists view anger as a primary, natural and even mature emotion experienced by all humans at times, something that has functional value for survival. Anger can mobilize psychological resources for corrective action. Uncontrolled anger can however negatively affect personal or social well-being.[4][1]
The external expression of anger can be found in facial expressions, body language, physiological responses, and at times in public acts of aggression.[5] While most of those who experience anger explain its arousal as a result of "what has happened to them", psychologists point out that an angry person can be very well mistaken because anger causes a loss in self-monitoring capacity and objective observability.[1]
While all philosophers and writers have warned against the spontaneous and uncontrolled fits of anger, there has been disagreement over an intrinsic value to anger.[6] 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.[6]
It has been also shown that the display of anger can be used as an effective manipulation strategy for social influence.[7][8]



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.[9]
According to 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 closet term expressing the concept of "anger" is liget (glossed as ‘energy, anger, passion’). This term plays a crucial role in the culture and life of Ilongots and has a competitive character related to envy and ambition.[2] Wierzbicka explains the distinction between the English anger and the Ilongot liget more explicitly as follows:

X feels anger—(a) X thinks: Y did something bad
(b) I don’t want such things to happen
(c) X feels something bad toward Y because
of that
(d) X wants to do something bad to Y because
of that X feels liget—(a) X thinks: I don’t want people to think that they can do things that I cannot do(b) I want to do something because of that(c) I don’t want to think:
“Someone will feel something bad because of that”
“I don’t want to do it because of that”(d) X feels something because of that(e) X can do things because of that that other people can’t.[2]


Modern Psychology
Anger is viewed as "a natural and healthy response that has evolved to enable us to deal with threats".[5] Three types of anger are recognized by psychologists: The first form of anger, named "hasty and sudden anger" by Joseph Butler, is connected to the impulse for self-preservation. It is shared between humans and animals and occurs when tormented or trapped. The second type of anger is named "settled and deliberate" anger is a reaction to perceived deliberate harm doing or unfair treatment by others. These two forms anger are episodic. The third type of anger is however dispositional and is related more to character traits than to instincts or cognitions. Irritability, sullenness and churlishness postures are examples of the last form of anger.[3]
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 objectivity, empathy, prudence or thoughtfulness and may cause harm to others.[1]
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, but it is neither a necessary nor a sufficient condition for anger.[1]

Expression of anger and its physiology
The external expression of anger can be found in facial expressions, body language, physiological responses, and at times in public acts of aggression.[5] The facial expression and body language are as follows:[1]
The facial and skeletal musculature are strongly affected by anger. The face becomes flushed, and the brow muscles move inward and downward, fixing a hard stare on the target. The nostrils flare, and the jaw tends toward clenching. This is an innate pattern of facial expression that can be observed in toddlers. Tension in the skeletal musculature, including raising of the arms and adopting a squared-off stance, are preparatory actions for attack and defense. The muscle tension provides a sense of strength and self-assurance. An impulse to strike out accompanies this subjective feeling of potency.

The Fury of Athamas by John Flaxman (1755-1826).
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).[10] A common metaphor for the physiological aspect of anger is that of a hot fluid in a container.[1] According to Novaco, "Autonomic arousal is primarily engaged through adrenomedullary and adrenocortical hormonal activity. The secretion by the andrenal medulla of the catecholamines, epinephrine, and norepinephrine, and by the andrenal cortex of glucocorticoids provides a sympathetic system effect that mobilizes the body for immediate action (e.g. the release of glucose, stored in the liver and muscles as glycogen). In anger, the catecholamine activation is more strongly norepinephrine than epinephrine (the reverse being the case for fear). The adrenocortial effects, which have longer duration than the adrenomedullary ones, are modiated by secretions of the pituitary gland, which also influences testosterone levels. The pituitary-adrenocortical and pituitary-gonadal systems are thought to affect readiness or potentiation for anger responding."[1]
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 sensory organs along certain neural pathways 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.[11]
Based on some statistical analysis, some scholars have suggested that the tendency for anger may be genetic. Distinguishing between genetic and environmental factors however requires further research and actual measurement of specific genes and environments.[12][13]

Causes of anger
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 his 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.[1] 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."[1] According to Britannica Encyclopedia, an internal infection can cause pain which in turn can activate anger.[11]

Philosophical perspectives on anger

Ancient times

"When I was still a young man..., I watched a man eagerly trying to open a door. When things did not work out as he would have them, I saw him bite the key, kick the door, blaspheme, glare wildly like a madman, and all but foam at the mouth like a wild boar. When I saw this, I conceived such a hatred for anger that I was never thereafter seen behaving in an unseemly manner because of it", remarked Galen.[14][6]
Ancient philosophers argued that anger can be only experienced by humans: animals cannot become angry because they lack reason.[6] Ancient Greek philosophers, describing and commenting on the uncontrolled anger, particularly toward slaves, in their society generally showed a hostile attitude towards anger. Galen and Seneca regarded anger as a kind of madness. They all rejected the spontaneous, uncontrolled fits of anger and agreed on both the possibility and value of controlling anger. There were however disagreements regarding the value of anger. For Seneca, anger was "worthless even for war".[6] Seneca believed that:
The disciplined Roman army regularly defeats the fury of the Germans.... In sporting contests, it is a mistake to become angry ..., and in response to personal injury, the only relief for great misfortunes is to bear them and submit to their coercion... If the misfortune is unbearable, then suicide should be preferred to rage.[6]
Aristotle on the other hand, ascribed some value to anger that has arisen from perceived injustice because it is useful for preventing injustice.[6][15] Furthermore, the opposite of anger is a kind of insensibility, Aristotle stated.[6]
The difference in people's temperaments was generally viewed as a result the different mix of qualities or humors people contained. Seneca held that "red-haired and red-faced people are hot-tempered because of excessive hot and dry humors".[6] 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.[6]

Medieval times
During the period of the Roman Empire and the Middle Ages, philosophers elaborated the existing conception of anger and do not seem to have produced major innovative contributions. For example, medieval philosophers such as Aquinas, Avicenna and Roger Bacon agreed with ancient philosophers that animals cannot become angry.[6] Related to Seneca's belief that "red-haired and red-faced people are hot-tempered because of excessive hot and dry humors", a common medieval belief was that those prone to anger had an excess of yellow bile or choler.[6]

Modern times
The modern understanding of anger is not much more advanced than that of Aristotle.[6] 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."[3]
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 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.[6]

Religious perspectives on anger
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.[16] 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:
"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".[16]

The Seven Deadly Sins and the Four Last Things, by Hieronymus Bosch (1485). "Anger" is depicted at the bottom in a series of circular images. Below the image is the Latin inscription Cave Cave Deus Videt ("Beware, Beware, God is Watching")
Medieval Christianity vigorously rejected anger as one of the seven cardinal, or deadly sins although some Christian writers at times regarded the anger caused from injustice as having some value.[4][6] Saint Basil viewed anger as a "reprehensible temporary madness".[4] 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.[17]
In Hinduism, anger is equated with sorrow as a form of unrequited desire. The objects of anger are perceived as a hindrance to the gratification of the desires of the angry person.[18] Alternatively if one thinks one is superior, the result is grief. Anger is considered to be packed with more evil power than desire.[19]
The Qur'an, the central religious text of Islam, attributes anger to Prophets and believers and Muhammad's enemies. It mentions the anger of Moses against his people for worshiping a golden calf; the anger of Jonah at God in a moment and his eventual realization of his error and his repentance; God's removal of anger from the hearts of believers and making them merciful after the fighting against Muhammad's enemies is over.[20][21] In general suppression of anger is deemed a praiseworthy quality and Muhammad is attributed to have said, "power resides not in being able to strike another, but in being able to keep the self under control when anger arises."[22][21][23]
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 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"[24]

Anger of God or gods

The Great Day of His Wrath, by John Martin (1789-1854).
In many religions, anger is frequently attributed to God or gods. Primitive people held that gods were subject to anger and revenge in naive anthropomorphic fashion. The Hebrew Bible says that opposition to God's Will results in God's anger.[25] The Hebrew Bible explains that:
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."[24]
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.[25] In Islam, God's mercy outweighs his wrath or takes precedence of it.[26] 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 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;...[27]

Dealing with anger

The Inferno, Canto 7, lines 8-9: “Cursed wolf! thy fury inward on thyself/ Prey, and consume thee!”, by Gustave Doré (1832-1883).
According to Leland R. Beaumont, each instance of anger demands making a choice:[28]
Respond with hostile action, including overt violence
Respond with hostile inaction, such as withdrawing or stonewalling
Initiate a dominance contest
Harbor resentment
Work to better understand and constructively resolve the issue

Views of ancient philosophers
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.[6] Seneca suggests:
In order to avoid becoming angry in the first place, Seneca suggests 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.[6]
In order 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."[6] Seneca further advises daily self-inquisition about one's bad habit. [6]
In order to deal with anger in others, Seneca suggests that the best reaction is to simply do nothing quickly. Certain kind of deception, Seneca says, is necessary in dealing with angry people.[6]
Galen basically repeats Seneca's points but adds a new point to it: Finding a guide and teacher can help the person in controlling his passions. Galen also gives some hints for finding a good teacher.[6]
Both Seneca and Galen (and later philosophers) agree that process of controlling anger should start childhood when the children are more malleable. Seneca though warns that this education should not blunt the spirit of the Children nor should they be humiliated or treated severely. At the same time, they should not be pampered. The Children, Seneca says should learn not to beat their playmates nor to become angry at them. The request of Children should not be granted when they are angry, Seneca advices.[6]

Middle ages
Maimonides recognized 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."[6]

Modern times
According to R. Novaco, anger is an emotional response to provocation. R. Novaco recognized three modalities of anger: cognitive (appraisals), somatic-affective (tension and agitations) and behavioral ( withdrawal and antagonism). In order to manage anger the problems involved in the anger should be discussed Novaco suggests. The situations leading to anger should be explored by the person. The person is then tried to be imagery-based relieved of his or her recent angry experiences.[6][29]
Modern therapies for anger involve restructuring thoughts and beliefs in order to bring about a causal reduction in anger. This therapy often comes within the schools of CBT (or cognitive behavioral therapy) or other modern schools such as REBT (or rational emotional behavioral therapy). Research shows that people who suffer from excessive anger often harbor irrational thoughts and beliefs towards negativity. It has been shown that with therapy by a trained professional, individuals can bring their anger to manageable levels.[30]
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."[6]

Suppression of anger
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.[6][31] 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 Nazis.[4]

Anger as a strategy
As with any emotion, the display of anger can be feigned or exaggerated. Studies by Hochschild and Sutton have shown that the show of anger is likely to be an effective manipulation strategy in order to change and design attitudes. Anger is a distinct strategy of social influence and its use (i.e. belligerent behaviors) as a goal achievement mechanism proves to be a successful strategy.[7][8]

Anger and social position
Tiedens, known for his 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. He studied the correlation between anger expression and social influence perception. Previous researches, such as Keating, 1985 have found that people with angry face expression were perceived as powerful and as in a high social position.[32] 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.[33]

Anger and status attribution
Tiedens examined in his study whether anger expression promotes status attribution. In other words, whether anger contributes to perceptions or legitimization of others’ behaviors. His findings clearly indicated that participants who were exposed to either an angry or a sad person were inclined to express support for the angry person rather than for a sad one. In addition, it was found that a reason for that decision originates from the fact that the person expressing anger was perceived as an ability owner, and was attributed a certain social status accordingly.[32]

Anger and negotiation
Main article: Negotiation#Emotion in negotiation
The main question in this matter is whether show of anger during negotiation increases the ability of the anger expresser to succeed in negotiation. Few previous studies such as the one done by Tiedens et al. have found 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.[33] Based on these findings Sinaceur and Tiedens have found that people conceded more to the angry side rather than for the non-angry one.[34] 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 to 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.[35]