Anger and aggression الغضب

ٱلَّذِينَ يُنفِقُونَ فِي ٱلسَّرَّآءِ وَٱلضَّرَّآءِ وَٱلۡكَٰظِمِينَ ٱلۡغَيۡظَ وَٱلۡعَافِينَ عَنِ ٱلنَّاسِۗ وَٱللَّهُ يُحِبُّ ٱلۡمُحۡسِنِينَ

who give, both in prosperity and adversity, who restrain their anger and pardon people- God loves those who do good

وَٱلَّذِينَ يَجۡتَنِبُونَ كَبَٰٓئِرَ ٱلۡإِثۡمِ وَٱلۡفَوَٰحِشَ وَإِذَا مَا غَضِبُواْ هُمۡ يَغۡفِرُونَ

who shun great sins and gross indecencies; who forgive when they are angry

وَلَمَّا سَكَتَ عَن مُّوسَى ٱلۡغَضَبُ أَخَذَ ٱلۡأَلۡوَاحَۖ وَفِي نُسۡخَتِهَا هُدࣰ ى وَرَحۡمَةࣱ لِّلَّذِينَ هُمۡ لِرَبِّهِمۡ يَرۡهَبُونَ

When Moses’ anger abated, he picked up the Tablets, on which were inscribed guidance and mercy for those who stood in awe of their Lord

فَرَجَعَ مُوسَىٰٓ إِلَىٰ قَوۡمِهِۦ غَضۡبَٰنَ أَسِفࣰ اۚ قَالَ يَٰقَوۡمِ أَلَمۡ يَعِدۡكُمۡ رَبُّكُمۡ وَعۡدًا حَسَنًاۚ أَفَطَالَ عَلَيۡكُمُ ٱلۡعَهۡدُ أَمۡ أَرَدتُّمۡ أَن يَحِلَّ عَلَيۡكُمۡ غَضَبࣱ مِّن رَّبِّكُمۡ فَأَخۡلَفۡتُم مَّوۡعِدِي

Moses returned to his people, angry and aggrieved. He said, ‘My people, did your Lord not make you a gracious promise? Was my absence too long for you? Did you want anger to fall on you from your Lord and so broke your word to me?’

هَٰٓأَنتُمۡ أُوْلَآءِ تُحِبُّونَهُمۡ وَلَا يُحِبُّونَكُمۡ وَتُؤۡمِنُونَ بِٱلۡكِتَٰبِ كُلِّهِۦ وَإِذَا لَقُوكُمۡ قَالُوٓاْ ءَامَنَّا وَإِذَا خَلَوۡاْ عَضُّواْ عَلَيۡكُمُ ٱلۡأَنَامِلَ مِنَ ٱلۡغَيۡظِۚ قُلۡ مُوتُواْ بِغَيۡظِكُمۡۗ إِنَّ ٱللَّهَ عَلِيمُۢ بِذَاتِ ٱلصُّدُورِ

This is how it is: here you are, you love them, but they do not love you; you believe in all the Scriptures and when they meet you, they say, ‘We believe,’ but when they are alone, they bite their fingertips in rage at you. [Prophet], say, ‘Die of rage [if you wish]!’ God knows exactly what is in everyone’s hearts

قَالَ قَدۡ وَقَعَ عَلَيۡكُم مِّن رَّبِّكُمۡ رِجۡسࣱ وَغَضَبٌۖ أَتُجَٰدِلُونَنِي فِيٓ أَسۡمَآءࣲ سَمَّيۡتُمُوهَآ أَنتُمۡ وَءَابَآؤُكُم مَّا نَزَّلَ ٱللَّهُ بِهَا مِن سُلۡطَٰنࣲۚ فَٱنتَظِرُوٓاْ إِنِّي مَعَكُم مِّنَ ٱلۡمُنتَظِرِينَ

He said, ‘You are already set to receive your Lord’s loathing and anger. Are you arguing with me about mere names you and your forefathers invented, names for which God has given no sanction? Just wait; I too am waiting.’

Those who spend in prosperity and adversity, those who curb rage, and those who pardon people-and God loves the beautiful-doers. Those who spend in prosperity and adversity. It has been said that in this station people are three groups: First are those who spend nothing, whether in prosperity or adversity, whether in the vast- ness of blessings or in the days of famine and hardship. They are called “base” in an unqualified sense. They have seized the branch of niggardliness, which is a tree whose roots are in hell and whose branches are in this world. This is according to what Anas ibn Mālik reported from God's Messenger: “Openhandedness is a tree in the Garden whose branches are in this world; when someone latches on to one of its branches, it will lead him to the Garden. And niggardliness is a tree in the Fire whose branches are in this world; when someone latches on to one of its bran

Who expend in obedience to God in prosperity and adversity in times of ease and difficulty and restrain their rage and desist from following it up even though they are able to and pardon their fellow-men those who wrong them waiving their punishment; and God loves those who are virtuous through such actions that is to say He will reward them.

and those who avoid grave sins and indecencies those acts that require the implementing of the prescribed legal punishments hudūd the supplement above is an example of supplementing the part to the whole and who when they are angry forgive they let it pass;

So whatever you have been given is but (a passing) enjoyment for this worldly life, but that which is with Allah is better and more lasting for those who believe and put their trust in their Lord (36)And those who shun the greater sins, and Al-Fawahish, and when they are angry, they forgive (37)And those who answer the Call of their Lord, and perform the Salah, and who (conduct) their affairs by mutual consultation, and who spend of what We have bestowed on them (38)And those who, when an oppressive wrong is done to them, take revenge (39) The Attributes of Those Who deserve that which is with Allah Here Allah points out the insignificance of this worldly life and its transient adornments and luxuries. فَمَا أُوتِيتُمْ مِنْ شَيْءٍ فَمَتَاعُ الْحَيَاةِ الدُّنْيَا ۖ (So whatever you have been given is but (a passing) enjoyment for this worldly life.) means, no matter what you achieve a

And when Moses’s anger abated subsided he took the Tablets which he had cast down and in their copy that is in what was inscribed upon them — in other words it was written that there was guidance from error and mercy for all those who hold their Lord in awe who have fear of Him the lām in li-rabbihim ‘their Lord’ has been inserted into the direct object because it the direct object has preceded the verb.

And when the anger of Musa calmed, he took up the Tablets; and in their inscription was guidance and mercy for those who fear their Lord (154) Musa picked up the Tablets when His Anger subsided Allah said next, وَلَمَّا سَكَتَ (And when calmed) and subsided, عَن مُّوسَى الْغَضَبُ (the anger of Musa) with his people, أَخَذَ الْأَلْوَاحَ (he took up the Tablets), which he had thrown out of jealousy for Allah and anger for His sake, because of his people worshipping the calf, وَفِي نُسْخَتِهَا هُدًى وَرَحْمَةٌ لِّلَّذِينَ هُمْ لِرَبِّهِمْ يَرْهَبُونَ (and in their inscription was guidance and mercy for those who fear their Lord.) Several scholars of Tafsir said that when Musa threw the Tablets on the ground they were shattered and he collected the pieces afterwards. Musa found in its inscription guidance and mercy, but the specific details of the Law was lost, so they said. They

حَدَّثَنَا أَبُو كُرَيْبٍ، حَدَّثَنَا أَبُو بَكْرِ بْنُ عَيَّاشٍ، عَنْ أَبِي حَصِينٍ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ، قَالَ جَاءَ رَجُلٌ إِلَى النَّبِيِّ صلى الله عليه وسلم قَالَ عَلِّمْنِي شَيْئًا وَلاَ تُكْثِرْ عَلَىَّ لَعَلِّي أَعِيهِ ‏.‏ قَالَ ‏"‏ لاَ تَغْضَبْ ‏"‏ ‏.‏ فَرَدَّدَ ذَلِكَ مِرَارًا كُلُّ ذَلِكَ يَقُولُ ‏"‏ لاَ تَغْضَبْ ‏"‏ ‏.‏ قَالَ أَبُو عِيسَى وَفِي الْبَابِ عَنْ أَبِي سَعِيدٍ وَسُلَيْمَانَ بْنِ صُرَدٍ ‏.‏ وَهَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ غَرِيبٌ مِنْ هَذَا الْوَجْهِ ‏.‏ وَأَبُو حَصِينٍ اسْمُهُ عُثْمَانُ بْنُ عَاصِمٍ الأَسَدِيُّ ‏.‏

Abu Hurairah narrated that a man came to the Messenger of Allah and said:"Teach me something that is not too much for me so that, perhaps, I may abide by it." He (S.A.W) said: "Do not get angry." He repeated that (the request) a number of times, each time he replied: 'Do not get angry

حَدَّثَنَا عُمَرُ بْنُ حَفْصٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا الأَعْمَشُ، قَالَ حَدَّثَنِي عَدِيُّ بْنُ ثَابِتٍ، قَالَ سَمِعْتُ سُلَيْمَانَ بْنَ صُرَدٍ، رَجُلاً مِنْ أَصْحَابِ النَّبِيِّ صلى الله عليه وسلم قَالَ اسْتَبَّ رَجُلاَنِ عِنْدَ النَّبِيِّ صلى الله عليه وسلم فَغَضِبَ أَحَدُهُمَا، فَاشْتَدَّ غَضَبُهُ حَتَّى انْتَفَخَ وَجْهُهُ وَتَغَيَّرَ، فَقَالَ النَّبِيُّ صلى الله عليه وسلم ‏ "‏ إِنِّي لأَعْلَمُ كَلِمَةً لَوْ قَالَهَا لَذَهَبَ عَنْهُ الَّذِي يَجِدُ ‏"‏‏.‏ فَانْطَلَقَ إِلَيْهِ الرَّجُلُ فَأَخْبَرَهُ بِقَوْلِ النَّبِيِّ صلى الله عليه وسلم وَقَالَ تَعَوَّذْ بِاللَّهِ مِنَ الشَّيْطَانِ‏.‏ فَقَالَ أَتُرَى بِي بَأْسٌ أَمَجْنُونٌ أَنَا اذْهَبْ‏.‏

Narrated Sulaiman bin Surad:A man from the companions of the Prophet (ﷺ) said, "Two men abused each other in front of the Prophet (ﷺ) and one of them became angry and his anger became so intense that his face became swollen and changed. The Prophet (ﷺ) said, "I know a word the saying of which will cause him to relax if he does say it." Then a man went to him and informed him of the statement of the Prophet (ﷺ) and said, "Seek refuge with Allah from Satan." On that, angry man said, 'Do you find anything wrong with me? Am I insane? Go away

حَدَّثَنَا عَبْدُ اللَّهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ، عَنْ أَبِي هُرَيْرَةَ ـ رضى الله عنه ـ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏ "‏ لَيْسَ الشَّدِيدُ بِالصُّرَعَةِ، إِنَّمَا الشَّدِيدُ الَّذِي يَمْلِكُ نَفْسَهُ عِنْدَ الْغَضَبِ ‏"‏‏.‏

Narrated Abu Huraira:Allah's Messenger (ﷺ) said, "The strong is not the one who overcomes the people by his strength, but the strong is the one who controls himself while in anger

حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا أَبُو مُعَاوِيَةَ، عَنِ الأَعْمَشِ، عَنْ إِبْرَاهِيمَ التَّيْمِيِّ، عَنِ الْحَارِثِ بْنِ سُوَيْدٍ، عَنْ عَبْدِ اللَّهِ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏"‏ مَا تَعُدُّونَ الصُّرَعَةَ فِيكُمْ ‏"‏ ‏.‏ قَالُوا الَّذِي لاَ يَصْرَعُهُ الرِّجَالُ ‏.‏ قَالَ ‏"‏ لاَ وَلَكِنَّهُ الَّذِي يَمْلِكُ نَفْسَهُ عِنْدَ الْغَضَبِ ‏"‏ ‏.‏

Abd Allah (b. Mas`ud) reported the Messenger of Allah (ﷺ) as saying:Whom do you consider a wrestler among you? The people replied: (the man) whom the men cannot defeat in wrestling. He said: No, it is he who controls himself when he is angry

حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا أَبُو مُعَاوِيَةَ، عَنِ الأَعْمَشِ، عَنْ عَدِيِّ بْنِ ثَابِتٍ، عَنْ سُلَيْمَانَ بْنِ صُرَدَ، قَالَ اسْتَبَّ رَجُلاَنِ عِنْدَ النَّبِيِّ صلى الله عليه وسلم فَجَعَلَ أَحَدُهُمَا تَحْمَرُّ عَيْنَاهُ وَتَنْتَفِخُ أَوْدَاجُهُ فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ إِنِّي لأَعْرِفُ كَلِمَةً لَوْ قَالَهَا هَذَا لَذَهَبَ عَنْهُ الَّذِي يَجِدُ أَعُوذُ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ ‏"‏ ‏.‏ فَقَالَ الرَّجُلُ هَلْ تَرَى بِي مِنْ جُنُونٍ

Sulaiman b. Surad said:Two men reviled each other in the presence of the Prophet (ﷺ). Then the eyes of one of them became red and his jugular veins swelled. The Apostle of Allah (ﷺ) said: I know a phrase by repeating which the man could get rid of the angry feelings: I seek refuge in Allah from the accursed devil. The man said: Do you see insanity in me

حَدَّثَنَا أَحْمَدُ بْنُ حَنْبَلٍ، حَدَّثَنَا أَبُو مُعَاوِيَةَ، حَدَّثَنَا دَاوُدُ بْنُ أَبِي هِنْدٍ، عَنْ أَبِي حَرْبِ بْنِ الأَسْوَدِ، عَنْ أَبِي ذَرٍّ، قَالَ إِنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ لَنَا ‏ "‏ إِذَا غَضِبَ أَحَدُكُمْ وَهُوَ قَائِمٌ فَلْيَجْلِسْ فَإِنْ ذَهَبَ عَنْهُ الْغَضَبُ وَإِلاَّ فَلْيَضْطَجِعْ ‏"‏ ‏.‏

Narrated AbuDharr: The Messenger of Allah (ﷺ) said to us: When one of you becomes angry while standing, he should sit down. If the anger leaves him, well and good; otherwise he should lie down

تعالى: {أشداء على الكفار} [الفتح: 29] ولا تصدر الشدة إلا عن الغضب، ولو بطل الغضب لامتنع جهاد الكفار، وقال تعالى: {والكاظمين الغيظ} [آل عمران: 134] ولم يقل: الفاقدين الغيظ.

اعلم أن الرفق محمود ويضاده العنف والحدة والعنف نتيجة الغضب والفظاظة

ومن أبوابه العظيمة: الغضب، والشهوة، والحدة، فإن الغضب غول العقل، وإذا

وذلك أيضا مباح كما للحاج ولكن ينبغي أن تخالف أشعارهم وطرق ألحانهم أشعار الحاج وطرق ألحانهم لأن استثارة داعية الغزو بالتشجيع وتحريك الغيظ والغضب فيه على الكفار وتحسين الشجاعة واستحقار النفس والمال بالإضافة إليه بالأشعار المشجعة

منها: تشفى الغيظ، بأن يجرى من إنسان في حق آخر سبب يوجب غيظه، فكلما هاج غضبه تشفى بغيبة صاحبه.

وقيل: غضب المهدى على رجل، فدعا بالسياط فلما رأى شبيب شدة غضبه، وإطراق الناس، فلم يتكلموا بشيء، قال: يا أمير المؤمنين، لا تغضبن لله بأشد مما غضب لنفسه، فقال: خلوا سبيله. ### | 2 فصل في كظم الغيظ

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matched on Irritable Mood (mesh)

Trajectories of internalizing problems across childhood: heterogeneity, external validity, and gender differences.

Developmental psychopathology theory speaks to the existence of early-manifesting internalizing problems with a heterogeneous longitudinal course. However, the course of internalizing problems has been investigated largely from late childhood onward, with methods that assume children's problem trajectories vary more so in rate than in qualitative functional form. This can obscure heterogeneity in symptom process and course, obscure onset of early gender differences in internalizing problems, and obscure the relevance of early sociocontextual risks for long-term internalizing outcomes. The present study addressed these issues by using person-oriented (latent growth mixture) methods to model heterogeneity in maternal-reported internalizing symptoms from age 2 to 11 years (N = 1,364). Three latent trajectory classes were supported for each gender: two-thirds of children followed a low-stabl…

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Caregiver burden associated with behavioral and psychological symptoms of dementia in elderly people in the local community.

Background: Despite many studies about the association between caregiver burden and behavioral and psychological symptoms of dementia (BPSD), there have been no population-based studies to evaluate caregiver burden associated with each BPSD. Objective: To evaluate caregiver burden associated with the individual BPSD in elderly people living in the community. Methods: The subjects were 67 participants with dementia living with their caregivers (diagnosed in the third Nakayama study): 51 Alzheimer's disease, 5 vascular dementia and 11 other. The Neuropsychiatric Inventory (NPI) and NPI Caregiver Distress Scale (NPI-D) were used to assess subjects' BPSD and related caregiver distress, respectively. Results: In the subjects exhibiting BPSD, aberrant motor behavior had the highest mean NPI score, and depression/dysphoria had the lowest. Agitation/aggression had the highest mean NPI-D score, a…

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Intergenerational development of rumination in adolescents with internalizing disorders: The mediating role of maternal rejecting parenting style and intergenerational trauma.

Background: As a cognitive vulnerability factor for adolescent internalizing problems, rumination develops through several main mechanisms, with intergenerational transmission being one of the significant mechanisms. However, the specific pathways of intergenerational transmission remain unclear, particularly regarding the contributions of parenting style and intergenerational transmission of trauma. Objective: The study investigates how maternal rumination contributes to the development of rumination in adolescents with internalizing disorders. Participants and setting: We included 130 pairs of out-patient adolescents with internalizing disorders and their biological mothers. Participants completed self-rating scales for rumination, childhood trauma, maternal parenting styles and anger rumination. Methods: Structural equation modeling (SEM) was performed using Amos 26.0. Subsequently, a…

matched on Rumination, Cognitive (mesh), anger rumination (text)

Perfectionism in patients with eating disorders: The role of metacognitive beliefs and repetitive negative thinking.

Introduction: Using the Self-Regulatory Executive Function model as a basis, this study explored whether, in patients with eating disorders (EDs), metacognitions and repetitive negative thinking are associated with higher levels of perfectionisms. Methods: One hundred twenty-three outpatients with EDs were recruited. Perfectionism, metacognitive beliefs, worry, rumination, anger rumination, affective and eating symptoms were assessed. Correlation and hierarchal regression analyses were run. Results: Higher endorsement of positive beliefs about worry was associated with higher levels of 'personal standards perfectionism'. Higher endorsement of positive beliefs about worry, need to control thoughts, worry and rumination was associated with higher levels of 'concern over mistakes perfectionism'. Conclusions: Among patients with EDs, perfectionism appears to be associated with the endorsemen…

matched on Rumination, Cognitive (mesh), anger rumination (text)

Relationships Among Trait Repetitive Negative Thinking Types, Mental Health, and Blood Pressure.

Cardiovascular problems affect nearly half of all American adults and are the leading cause of death. Mental health problems like anger/hostility, anxiety, and depression are associated with hypertension and hypotension, but the mechanisms underlying these associations remain unclear. Based on the perseverative cognition hypothesis and Selye's stress model, trait repetitive negative thinking (RNT) may represent one such mechanism. We conducted a two-wave study with a 2-week time lag. The sample included104 participants who were largely White (77.9%), non-Hispanic (92.3%), heterosexual (68.3%), women (73.1%), and assigned female at birth (79.8%) with at least some post-secondary education (53.8%). After controlling for self-reported aggression, anxiety symptoms, and depressive symptoms, we examined the associations between self-reported trait anger rumination, brooding, reflection, stress…

matched on anger rumination (text), trait anger (text)

Hostile Attribution Bias and Anger Rumination Sequentially Mediate the Association Between Trait Anger and Reactive Aggression.

Reactive aggression is a type of aggression that has severe consequences in individual's psychosocial development and social stability. Trait anger is a risk personality factor for reactive aggression. However, the mediating mechanism of this relationship has not been sufficiently analyzed. We proposed that hostile attribution bias and anger rumination may be cognitive factors that play mediating roles in the relationship between trait anger and reactive aggression. To test this hypothesis, a sample of 600 undergraduates (51.67% females, M age = 20.51, SD = 1.11) participated in this study. Findings showed that hostile attribution bias, anger rumination sequentially mediated the association between trait anger and reactive aggression. These results highlight the importance of anger rumination and hostile attribution bias to explain the link between trait anger and reactive aggression in …

matched on anger rumination (text), trait anger (text)

Responses Toward Injustice Shaped by Justice Sensitivity - Evidence From Germany.

Anger, indignation, guilt, rumination, victim compensation, and perpetrator punishment are considered primary responses associated with justice sensitivity (JS). However, injustice and high JS may predispose to further responses. We had N = 293 adults rate their JS, 17 potential responses toward 12 unjust scenarios from the victim's, observer's, beneficiary's, and perpetrator's perspectives, and several control variables. Unjust situations generally elicited many affective, cognitive, and behavioral responses. JS generally predisposed to strong affective responses toward injustice, including sadness, pity, disappointment, and helplessness. It impaired trivialization, victim-blaming, or justification, which may otherwise help cope with injustice. It predisposed to conflict solutions and victim compensation. Particularly victim and beneficiary JS had stronger effects in unjust situations f…

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Why Do People With Self-Control Forgive Others Easily? The Role of Rumination and Anger.

Previous research shows that self-control predicts forgiveness, but few studies have investigated the internal mechanism of this link. The current study explored the effects of rumination and anger on the relationship between self-control and forgiveness. A total of 580 college students recruited from three universities in Wuhan completed the self-control, rumination, anger, and trait forgiveness scales. Results showed that self-control was positively correlated with forgiveness (r = 0.34, p < 0.001). Rumination (β = 0.08, p < 0.05) and anger (β = 0.13, p < 0.05) mediate the relationship between self-control and forgiveness. Moreover, a serial mediation effect of rumination and anger was observed between self-control and trait forgiveness (β = 0.02, p < 0.05). These findings suggest that self-control may impair individuals' rumination. Moreover, less rumination may restrain anger and con…

matched on Anger (keyword)

Trait Perceived Injustice Is Associated With Pain Intensity and Pain Behavior in Participants Undergoing an Experimental Pain Induction Procedure.

Recent research has revealed robust cross-sectional and prospective associations among perceived injustice, pain, disability, and depressive symptoms in patients with chronic pain. To date, research has proceeded from the assumption that perceived injustice arises as a consequence of debilitating injury or illness. However, it is possible that perceived injustice might have trait-like characteristics, persisting even in the absence of an injustice-related eliciting event. The aim of the present study was to develop and test a measure of trait perceived injustice (Trait Injustice Experience Questionnaire [T-IEQ]). The item content of the T-IEQ was drawn from the original IEQ and adapted for relevance to a noninjury context. A sample of 118 healthy undergraduates completed the T-IEQ, measures of just world belief, and trait forgiveness prior to participating in an experimental pain procedu…

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The rewarding nature of provocation-focused rumination in women with borderline personality disorder: a preliminary fMRI investigation.

Background: Understanding why individuals with borderline personality disorder (BPD) ruminate on prior provocations, despite its negative outcomes, is crucial to improving interventions. Provocation-focused rumination may be rewarding in the short term by amplifying anger and producing feelings of justification, validation, and increased energy, while reducing self-directed negative affect. If provocation-focused rumination is utilized regularly as a rewarding emotion regulation strategy, it could result in increased activation in reward-related neural regions. The present pilot study examined neural correlates of provocation-focused rumination, relative to other forms of thought, in BPD. Method: Functional magnetic resonance imaging (fMRI) was utilized to examine this theory in a pilot study of women diagnosed with BPD (n = 13) and healthy controls (n = 16). All participants received hi…

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Regulating Rumination by Anger: Evidence for the Mutual Promotion and Counteraction (MPMC) Theory of Emotionality.

Unlike the strategy of cognitive regulation that relies heavily on the top-down control function of the prefrontal cortex (PFC), which was recently found may be critically impaired in stressful situations, traditional Chinese philosophy and medicine views different types of emotionality as having mutual promotion and counteraction (MPMC) relationships, implying a novel approach that requires less cognition to emotional regulation. Actually, our previous studies have indicated that anger responses could be successfully regulated via the induction of sadness, and this efficiency could not be influenced by stress, thus providing evidences for the hypothesis of "sadness counteracts anger" (SCA) proposed by the MPMC theory of emotionality (Zhan et al., 2015, 2017). In this study, we experimentally examined the MPMC hypothesis that "anger counteracts rumination" (ACR) which postulates that rum…

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Predicting obsessions and compulsions according to superego and ego characteristics: A comparison between scrupulosity and non-religious obsessive-compulsive symptoms.

Obsessive Compulsive Disorder (OCD) is characterized by intrusive images or impulses and/or ritualistic and rigid behaviors. Symptoms of OCD have different contents including contamination, harming and symmetry. Religion is one of the themes that has been observed in the context of OCD frequently. The aim of the present study was to examine the power of superego and ego characteristics in predicting scrupulosity and non-religious obsessions and compulsions, as well as comparing the two sets of obsessive-compulsive symptoms. Sixty six Iranian (19 men, 47 women) participated in the study. All participants were asked to complete Maudsley Obsessive-Compulsive Inventory, Penn Inventory of Scrupulosity, Perfectionism Cognitions Inventory, the Multidimensional Anger Inventory, and Ego Strength Scale. Results showed that perfectionism and anger were positively correlated with scrupulosity and no…

matched on Anger (keyword)

Can emotions influence level-1 visual perspective taking?

Emotions and perspective-taking are ubiquitous in our daily social interactions, but little is known about the relation between the two. This study examined whether and how emotions can influence even the most basic forms of perspective-taking. Experiment 1 showed that guilt made participants more other-centered in a simple visual perspective-taking task while anger tended to make them more self-centered. These two emotions had, however, no effect on the ability to handle conflicting perspectives. Since the guilt induction method used in Experiment 1 also induced feelings of self-incompetence and shame, Experiment 2 aimed at isolating the effects of these concomitant feelings. Self-incompetence/shame reduced participants' ability to handle conflicting perspectives but did not influence attention allocation. In sum, these results highlight that emotions can affect even the simplest form o…

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Coping and adaptive strategies of traumatic brain injury survivors and primary caregivers.

Background: Qualitative research methods allowed the investigator to contribute to the development of new theories and to examine change in processes over time, which added rich detail to existing knowledge of the use of coping and adaptive strategies by traumatic brain injury survivors and their primary caregivers (Ponsford, Sloan, & Snow, 2013). The advantages of phenomenological study were that it allows flexibility to explore and understand meanings attached by people to well-studied concepts such as coping, resiliency, and adaptation or compensation. Phenomenological study was sensitive to contextual factors. It also permitted the study of in-depth dynamics of coping and adaptive strategies of TBI survivors and primary caregivers, while understanding the social and psychological implications of the phenomenon. Objective: To explore the needs and deficits of adult traumatic brain inj…

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The influence of shame on posttrauma disorders: have we failed to see the obvious?

Background: While fear is known to be the dominant affect associated with posttraumatic stress disorder (PTSD), the presence and possible influence of other emotions is less well explored. Recent changes to diagnostic criteria have added anger, guilt and shame alongside fear as significant emotional states associated with the disorder. This article suggests that shame is a frequent, often poorly recognised sequel to trauma, occurring as a result of the meaning the individual places on the traumatic experience and on subsequent interpersonal and environmental events. Methods: The article reviews the literature on the socio-interpersonal aspects of the posttraumatic experience with particular emphasis on the emotion of shame as both primary and secondary emotion, in its intrapersonal and interpersonal contexts, and in adaptive and maladaptive forms. Results: The review suggests that posttr…

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Pilot study of a compassion meditation intervention in chronic pain.

Background: The emergence of anger as an important predictor of chronic pain outcomes suggests that treatments that target anger may be particularly useful within the context of chronic pain. Eastern traditions prescribe compassion cultivation to treat persistent anger. Compassion cultivation has been shown to influence emotional processing and reduce negativity bias in the contexts of emotional and physical discomfort, thus suggesting it may be beneficial as a dual treatment for pain and anger. Our objective was to conduct a pilot study of a 9-week group compassion cultivation intervention in chronic pain to examine its effect on pain severity, anger, pain acceptance and pain-related interference. We also aimed to describe observer ratings provided by patients' significant others and secondary effects of the intervention. Methods: Pilot clinical trial with repeated measures design that …

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A Forgiveness Intervention for Women With Fibromyalgia Who Were Abused in Childhood: A Pilot Study.

This pilot study compared the efficacy of a forgiveness intervention with a fibromyalgia (FM) health intervention on women with FM who have experienced emotional, physical, or sexual abuse, and emotional or physical neglect, in childhood by one of their parents. Eleven women with FM between the ages of 21 and 68 were randomized to the forgiveness intervention (n = 5) or the FM health intervention (n = 6), and completed the once-weekly individualized program for 24 weeks. The participants completed measures assessing forgiveness, overall FM health, depression, anger, anxiety, self-esteem, and coping strategies at the pretest, the posttest, and the 12-week follow-up test. They also completed the forgiveness intervention and FM health intervention final tests at the posttest, which assessed their knowledge on forgiveness and FM health. The forgiveness intervention participants had greater i…

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