EMDR Protocol Anger, Resentment and Revenge June 2014
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Ransom Is a Story of Vengeance Clashing with Grief.’ Discuss
‘Ransom is a story of vengeance clashing with grief.’ Discuss. In his lyrical novel, Ransom, David Malouf reimagines the final book of The Iliad, and in doing so, highlights the futility of countering grief with vengeance. He asserts the pointlessness of such vengeful actions, examines the role of the ‘rough world of men’ in creating it, and notes its cyclic nature, leaving many readers disheartened. However, Malouf also demonstrates how grief can be overcome with honourable actions. Malouf demonstrates to readers the uselessness of trying to assuage grief with acts of revenge. He introduces this concept right from the outset of the novel through his characterisation of Achilles. Malouf moves away from the traditional portrayal of Achilles as the most formidable of the Greeks and instead describes him as hollow and like a dead man. This new perspective of Achilles depicts him as lacking balance and feeling trapped in a clogging grey web due to his grief over the death of his soulmate Patroclus. Once Malouf describes Achilles’ barbaric actions in dragging around the corpse of Patroclus’ killer, Hector, it becomes clear to readers that Achilles is attempting to assuage his grief with violence and brutal, callous actions. Malouf uses imagery to depict Achilles as already dead himself as he continues to desecrate Hector’s body, by describing him as caked with dust like a man who has walked out of his grave. Thus, Malouf asserts how Achilles’ act of revenge has only wasted his spirit and left him feeling that it was never enough; being unable to overcome his pain at the loss of his friend. -
About Emotions There Are 8 Primary Emotions. You Are Born with These
About Emotions There are 8 primary emotions. You are born with these emotions wired into your brain. That wiring causes your body to react in certain ways and for you to have certain urges when the emotion arises. Here is a list of primary emotions: Eight Primary Emotions Anger: fury, outrage, wrath, irritability, hostility, resentment and violence. Sadness: grief, sorrow, gloom, melancholy, despair, loneliness, and depression. Fear: anxiety, apprehension, nervousness, dread, fright, and panic. Joy: enjoyment, happiness, relief, bliss, delight, pride, thrill, and ecstasy. Interest: acceptance, friendliness, trust, kindness, affection, love, and devotion. Surprise: shock, astonishment, amazement, astound, and wonder. Disgust: contempt, disdain, scorn, aversion, distaste, and revulsion. Shame: guilt, embarrassment, chagrin, remorse, regret, and contrition. All other emotions are made up by combining these basic 8 emotions. Sometimes we have secondary emotions, an emotional reaction to an emotion. We learn these. Some examples of these are: o Feeling shame when you get angry. o Feeling angry when you have a shame response (e.g., hurt feelings). o Feeling fear when you get angry (maybe you’ve been punished for anger). There are many more. These are NOT wired into our bodies and brains, but are learned from our families, our culture, and others. When you have a secondary emotion, the key is to figure out what the primary emotion, the feeling at the root of your reaction is, so that you can take an action that is most helpful. . -
Resentment Is ‘The Number One Offender’
Resentment is ‘The Number One Offender’ ------------------------------------------------------------------------------------------------------------------ GUARANTEED STRATEGIES YOU CAN START USING TODAY TO KEEP MORE CLIENTS FROM RELAPSING ! ~ ROBB HICKS, MD Robb Hicks, MD Residency at St. Louis University Hospitals, Otorhinolaryngology, 1989-1990 Licensed Physician and Internship at St. Louis University Hospitals, Surgeon in Missouri General Surgery, 1988-1989 Recovered Alcoholic – University of Southern California School of finally -- after trying to Medicine, Los Angeles, CA, M.D. June 1987 get sober for 20 years! Wheaton College, B.A. in Psychology, 1983 Robb Hicks, MD Physicians Coaching Institute, Seattle, 2012 Accomplishment Coaching, San Diego, CA, Licensed Physician and 450 Hour Training, 2011 Surgeon in Missouri Recovered Alcoholic – finally -- after trying to Academy of Pain Research, San Francisco get sober for 20 years! Auriculotherapy [Acupuncture of the Ear], 300 Hour Course, 2005 Harvard Medical School, Institute of Coaching, Physicians Robb Hicks, MD Coaching Institute, Professional Association Physicians Coaching Institute, 2011 graduate and affiliate International Coach Federation, founding President, Licensed Physician and St. Louis Chapter, 2013 Surgeon in Missouri American College of Physician Executives Recovered Alcoholic – Medical Group Management Association / American finally -- after trying to College of Medical Practice Executives get sober for 20 years! Society of Physician Entrepreneurs Emotional -
From Ressentiment to Resentment As a Tertiary Emotion
Review of European Studies; Vol. 10, No. 4; 2018 ISSN 1918-7173 E-ISSN 1918-7181 Published by Canadian Center of Science and Education From Ressentiment to Resentment as a Tertiary Emotion Warren D. TenHouten1 1 Department of Sociology, University of California, Los Angeles, California, USA Correspondence: Warren D. TenHouten, Department of Sociology, 264 Haines Hall, UCLA, 405 Hilgard Avenue, Los Angeles, CA 90095–1551, USA. Received: May 14, 2018 Accepted: June 28, 2018 Online Published: September 5, 2018 doi:10.5539/res.v10n4p49 URL: https://doi.org/10.5539/res.v10n4p49 Abstract Resentment is a noxious emotion that can exist in sublimated form as a result of being subjected to inferiorization, stigmazation, or violence. In its active form, resentment can be a forceful response to acts that have created unjustified and meaningless suffering. We consider sociomoral conceptualizations of resentment by Adam Smith, Hume, and Lévinas. Nietzsche and Scheler developed the broader notion of ressentiment, a generalized form of resentment arising out of powerlessness and the experience of brutalization neither forgotten nor forgiven. Resentment is seen historically as a sentiment that is saturated with frustration, contempt, outrage, and malevolence. Marshall described oppositional class-consciousness as permeated with resentment and anger, but resentment also contains the basic emotions of surprise and disgust. Resentment is linked to the concept of relative deprivation. A partial classification of emotions is used to further analyze resentment as containing three secondary-level emotions: contempt (anger & disgust), shock (surprise & disgust), and outrage (surprise & anger). Thus, resentment is conceptualized as a tertiary-level emotion, containing three primary and three secondary emotions. -
The Evolution of Animal Play, Emotions, and Social Morality: on Science, Theology, Spirituality, Personhood, and Love
WellBeing International WBI Studies Repository 12-2001 The Evolution of Animal Play, Emotions, and Social Morality: On Science, Theology, Spirituality, Personhood, and Love Marc Bekoff University of Colorado Follow this and additional works at: https://www.wellbeingintlstudiesrepository.org/acwp_sata Part of the Animal Studies Commons, Behavior and Ethology Commons, and the Comparative Psychology Commons Recommended Citation Bekoff, M. (2001). The evolution of animal play, emotions, and social morality: on science, theology, spirituality, personhood, and love. Zygon®, 36(4), 615-655. This material is brought to you for free and open access by WellBeing International. It has been accepted for inclusion by an authorized administrator of the WBI Studies Repository. For more information, please contact [email protected]. The Evolution of Animal Play, Emotions, and Social Morality: On Science, Theology, Spirituality, Personhood, and Love Marc Bekoff University of Colorado KEYWORDS animal emotions, animal play, biocentric anthropomorphism, critical anthropomorphism, personhood, social morality, spirituality ABSTRACT My essay first takes me into the arena in which science, spirituality, and theology meet. I comment on the enterprise of science and how scientists could well benefit from reciprocal interactions with theologians and religious leaders. Next, I discuss the evolution of social morality and the ways in which various aspects of social play behavior relate to the notion of “behaving fairly.” The contributions of spiritual and religious perspectives are important in our coming to a fuller understanding of the evolution of morality. I go on to discuss animal emotions, the concept of personhood, and how our special relationships with other animals, especially the companions with whom we share our homes, help us to define our place in nature, our humanness. -
Naturalizing Anthropomorphism: Behavioral Prompts to Our Humanizing of Animals
WellBeing International WBI Studies Repository 2007 Naturalizing Anthropomorphism: Behavioral Prompts to Our Humanizing of Animals Alexandra C. Horowitz Barnard College Marc Bekoff University of Colorado Follow this and additional works at: https://www.wellbeingintlstudiesrepository.org/acwp_habr Part of the Animal Studies Commons, Comparative Psychology Commons, and the Other Anthropology Commons Recommended Citation Horowitz, A. C., & Bekoff, M. (2007). Naturalizing anthropomorphism: Behavioral prompts to our humanizing of animals. Anthrozoös, 20(1), 23-35. This material is brought to you for free and open access by WellBeing International. It has been accepted for inclusion by an authorized administrator of the WBI Studies Repository. For more information, please contact [email protected]. Naturalizing Anthropomorphism: Behavioral Prompts to Our Humanizing of Animals Alexandra C. Horowitz1 and Marc Bekoff2 1 Barnard College 2 University of Colorado – Boulder KEYWORDS anthropomorphism, attention, cognitive ethology, dogs, humanizing animals, social play ABSTRACT Anthropomorphism is the use of human characteristics to describe or explain nonhuman animals. In the present paper, we propose a model for a unified study of such anthropomorphizing. We bring together previously disparate accounts of why and how we anthropomorphize and suggest a means to analyze anthropomorphizing behavior itself. We introduce an analysis of bouts of dyadic play between humans and a heavily anthropomorphized animal, the domestic dog. Four distinct patterns of social interaction recur in successful dog–human play: directed responses by one player to the other, indications of intent, mutual behaviors, and contingent activity. These findings serve as a preliminary answer to the question, “What behaviors prompt anthropomorphisms?” An analysis of anthropomorphizing is potentially useful in establishing a scientific basis for this behavior, in explaining its endurance, in the design of “lifelike” robots, and in the analysis of human interaction. -
Aspects of Grief After a Violent Death
Aspects Of Grief After A Violent Death PERSONS WHO EXPERIENCE A HOMICIDE OR OTHER VIOLENT DEATH TEND TO: • Experience the impact of a sudden, unexpected, violent death with the possibility of a mutilated body, or no body at all. • Feel insecure, fearful, and have concerns for their safety. • Question their own basic beliefs and values about the importance of human life and behaviors. • Experience tremendous family stress as each person is grieving differently and each needs additional support. • Have a great deal of guilt over not having protected their loved one. • Feel the stigma of having a family member murdered, with people believing that only criminal types are murdered. • Lose their support system because people don’t know what to say and tend to stay away. • Be ignored, mistreated and receive little information from law enforcement officials assigned to the case. • Postpone their grief until after the trail and sentencing. • Find that whatever the sentence the murder receives, it is not enough to compensate for their loss. • Become victimized as a result of media coverage, for months and sometimes years after the death. • Experience intense anger, rage and sometimes revenge, which is overwhelming and produces within them fear of their own response. Concerns For Children Who Are Affected By A violent Death Fear of the Death: • Their Own Death • Death of Those Who Protect Them, Such as a Parent • Death of Friends and Loved Ones Anxiety About: • Being Left Alone • Sleeping Alone • Leaving the Surviving Family Members Regression: • Clingy, Irritable Behavior • Need for More Holding, Hugs and Nurturance • Possible Bedwetting Sleep Disorder: • Nightmares • Fear of Going to Bed • Not Able to Get to Sleep of Waking Throughout the Night Somatic Complaints: • Stomachaches, Headaches, Heartaches Eating Habit Changes Reliving The Violent Experience In Play Or In Memory. -
Betrayal, Rejection, Revenge, and Forgiveness: an Interpersonal Script Approach
Betrayal, Rejection, Revenge, and Forgiveness: An Interpersonal Script Approach Julie Fitness Macquarie University Email: [email protected] In: Leary, M. (Ed.) (2001) Interpersonal rejection (pp. 73-103). New York: Oxford University Press. Acknowledgement: The author acknowledges the support of a Large ARC grant A79601552 in the writing of this chapter. 2 Introduction Throughout recorded human history, treachery and betrayal have been considered amongst the very worst offences people could commit against their kith and kin. Dante, for example, relegated traitors to the lowest and coldest regions of Hell, to be forever frozen up to their necks in a lake of ice with blizzards storming all about them, as punishment for having acted so coldly toward others. Even today, the crime of treason merits the most severe penalties, including capital punishment. However, betrayals need not involve issues of national security to be regarded as serious. From sexual infidelity to disclosing a friend’s secrets, betraying another person or group of people implies unspeakable disloyalty, a breach of trust, and a violation of what is good and proper. Moreover, all of us will suffer both minor and major betrayals throughout our lives, and most of us will, if only unwittingly, betray others (Jones & Burdette, 1994). The Macquarie Dictionary (1991) lists a number of different, though closely related, meanings of the term “to betray,” including to deliver up to an enemy, to be disloyal or unfaithful, to deceive or mislead, to reveal secrets, to seduce and desert, and to disappoint the hopes or expectations of another. Implicit in a number of these definitions is the rejection or discounting of one person by another; however, the nature of the relationship between interpersonal betrayal and rejection has not been explicitly addressed in the social psychological literature. -
Addressing Resentment, Guilt, and Shame in Recover
Forgiveness and Addiction: Addressing Resentment, Guilt, and Shame in Recover Richard Camino-Gaztambide, MD, MA Psychiatry Training Director, MCG , AU Brett Kaylor, DO – Addiction Medicine Fellow, MCG, AU Jonathan Ek, MD – Addiction Medicine Fellow, MCG, AU Eunice Malavé de Leon, MSW, Ed.D. –Southside Medical Center Educational Objective: • 1. Define forgiveness, review pertinent literature on forgiveness and describe the relevance of forgiveness in clinical practice. • 2. Introduce some interventions with children, adolescents, adults that promote forgiveness. • 3. Discuss possible benefits, and pitfalls, of utilizing the concept of forgiveness in clinical settings. • 4. Encourage the use and understanding of the concept of forgiveness and application in clinical practice. The Stanford Encyclopedia of Philosophy • Forgiveness is a" personal response to having been injured or wrong, or a condition whose seeks or hopes is bestowed upon for having wronged someone else.” • Forgiveness is goal directed, in other words, teleological. In the Christian tradition forgiveness is link with human redemption." • Morality assessment by the wrongdoer, by the victim… Includes relinquishing resentment or some morality inflicted anger." • The Stanford Encyclopedia of Philosophy Forgiveness & Religions: A few examples Forgiveness in Christianity • "Do not judge, and you will not be judged. Do not condemn, and you will not be condemned. Forgive, and you will be forgiven." Luke 6:37 (NIV) • "Then Peter came to Him and said, "Lord, how often shall my brother sin against me, and I forgive him? Up to seven times?" Jesus said to him, "I do not say to you, up to seven times, but up to seventy times seven." Matthew 18:21-22 (NKJV) • In other words, do not hold anger, resentment, or desire of vengeance on those whom done things against you. -
Kierkegaard and Nietzsche on Resentment Daniel Conway Texas A&M University
Konturen VII (2015) 132 “The Happiness of ‘Slight Superiority’”: Kierkegaard and Nietzsche on Resentment Daniel Conway Texas A&M University My aim in this essay is to pair Kierkegaard with the German-born philosopher Friedrich Nietzsche (1844-1900). I am particularly concerned to juxtapose their complementary investigations into the etiology and operation of resentment, which both thinkers identified as exerting a powerfully retardant force within the bourgeois societies of late modern European culture. Indeed, both were concerned to demonstrate the extent to which the corrosive power of resentment had transformed the religious injunction to “love thy neighbor” into a culturally sponsored program to “beggar thy neighbor.” The result of this pairing, or so I hope to demonstrate, is a productive division of philosophical labor: From Nietzsche, on the one hand, Kierkegaard’s readers may gain a clear sense of how a community founded on ressentiment may accommodate “healthy” expressions of comparative advantage and relative superiority. Even when exaggerated and amplified, however, these expressions pose no threat to the conservative, contractionary structure of the ethical life of the community in question. In particular, as we shall see, Nietzsche’s account of ressentiment may explain that, and why, the seemingly daring meditation conducted by Johannes de silentio in Fear and Trembling yields such a muddled and unsatisfying conclusion. Daniel Conway received his BA in Philosophy and Economics from Tulane University and his PhD in Philosophy from the University of California, San Diego. He has held faculty appointments at Stanford University, Harvard University, Penn State University, and, since 2006, Texas A&M University, where he is Professor of Philosophy and Humanities and Affiliate Professor of Religious Studies and Film Studies. -
A Review, Synthesis, and Research Agenda for the Customer Service Experience Authors: Groth, M., Wu, Y., Nguyen, H., & Johnson, A
A Review, Synthesis, and Research Agenda for the Customer Service Experience, and An Investigation of Customer Mistreatment Dimensions Yu Wu A thesis submitted in partial fulfilment of the requirements of the degree of Master of Philosophy UNSW Business School School of Management February 2019 1 THE UNIVERSITY OF NEW SOUTH WALES THESIS/DISSERTATION SHEET Surname/Family Name: Wu Given Name/s Yu Abbreviation fordegree as given in the University M.Phil. calendar Faculty UNSW Business School School School of Management Thesis Title Abstract 350 words maximum: In this thesis, two studies are presented focusing on customer service between service employees and customers. In Study I, 18 years of customer service literature published in key service research outlets since 2000 was reviewed. Specifically,a review and synthesis of key theoretical perspectives and empirical findingswere completed for three research areas: (a) affect in customer service, including emotional labor and emotional contagion processes; (b) customer mistreatment; (c) customer service behaviors, including customer orientation and service-oriented citizenship behaviors. The culmination was a critical assessment of the 18 years literature and concluded a discussion of future research agendas and practical implications forservice managers. Study 2 was an experimental study focusing on the effect of different facets of customer mistreatment on service employee's well-being and work behavior. Previous research studies have examined customer mistreatment as a fairly broad and global construct, which does not capture the multidimensionality of customer mistreatment. To extend our understanding about the effects of customer mistreatment, Study 2 examined the effect of two customer mistreatment facets, intensity of customer mistreatment and target of customer mistreatment, on service employees' feeling of emotional exhaustion and desire for revenge. -
Feeling Like a State: Social Emotion and Identity
Forum: Emotions and World Politics 515 doi:10.1017/S1752971914000244 Feeling like a state: social emotion and identity JONATHAN MERCER University of Washington E-mail: [email protected] Can one use emotion at anything other than the individual level of analysis? Emotion happens in biological bodies, not in the space between them, and this implies that group emotion is nothing but a collection of individuals experiencing the same emotion. This article contends that group-level emotion is powerful, pervasive, and irreducible to individuals. People do not merely associate with groups (or states), they can become those groups through shared culture, interaction, contagion, and common group interest. Bodies produce emotion that identities experience: group- level emotion can be stronger than, and different from, emotion experienced as an individual; group members share, validate, and police each others’ feelings; and these feelings structure relations within and between groups in international politics. Emotion goes with identity. Is shaming a state for its human rights abuses like shaming a toaster for burning toast? Emotion requires a biological body, and neither states nor toasters have biological bodies. The practice of naming and shaming is not targeted at states as people, but at people in states (Risse et al. 1999). Violating norms is embarrassing and when powerful norms exist, activists expose shameful behavior in an effort to change the target’s behavior. Shaming depends on social emotion (because one must be responsive to the opinions of others) and it might depend on group-level emotion. In the case of group-level emotion, shaming a state is like ‘publicly shaming museums’ to return artifacts to the country of origin (Bilefsky 2012).