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Anger, Child of Fear

This document discusses the relationship between anger and fear. It argues that anger arises from a state of vulnerability and fear. It also claims that while some like the Stoics have advocated eliminating fear to also eliminate anger, this is not a good solution because it also requires eliminating love, which inherently involves vulnerability and fear. Keeping the ability to love others means also keeping the ability to fear and, as a result, the potential for anger remains, though with the recognition that fear can distort perceptions and lead to misplaced anger.

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Yeferson Palacio
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201 views2 pages

Anger, Child of Fear

This document discusses the relationship between anger and fear. It argues that anger arises from a state of vulnerability and fear. It also claims that while some like the Stoics have advocated eliminating fear to also eliminate anger, this is not a good solution because it also requires eliminating love, which inherently involves vulnerability and fear. Keeping the ability to love others means also keeping the ability to fear and, as a result, the potential for anger remains, though with the recognition that fear can distort perceptions and lead to misplaced anger.

Uploaded by

Yeferson Palacio
Copyright
© © All Rights Reserved
We take content rights seriously. If you suspect this is your content, claim it here.
Available Formats
Download as DOCX, PDF, TXT or read online on Scribd

Anger, Child of Fear

Anger is a distinct emotion with distinctive thoughts. It looks manly and

important, not at all timorous. Nonetheless, it is the offspring of fear. How so?

First, if we were not plagued by great vulnerability, we would probably never

get angry. Lucretius imagined the gods as beings who are perfect and complete,

beyond our world, and he said, “They are not enslaved by gratitude, nor are they

tainted by anger.” If anger is a response to a significant damage inflicted by

someone else on you or someone or something you care about, then a person

who is complete, who cannot be damaged, has no room for anger. (Judeo-

Christian pictures of divine anger imagine God as loving humans and as deeply

vulnerable to their misdeeds.)

Some moral reformers have urged us to become like Lucretius’ gods. The Greek

Stoics thought that we should learn not to care at all about the “goods of

fortune,” that is, anything that can be damaged by anything outside our own

control. Then we would lose fear, and in the bargain we’d lose anger.

Philosopher Richard Sorabji has shown that Gandhi’s views were very close to

those of the Stoics.


The problem, however, is that in losing fear we also lose love. The basis of both

is a strong attachment to someone or something outside our control. There is

nothing that makes us more vulnerable than loving other people, or loving a

country. So much can go wrong. In one half-year the Roman philosopher and

politician Cicero lost the two things he loved most in the world, when his

daughter Tullia died in childbirth and the Roman Republic collapsed into

tyranny. Even though his friends thought his grief excessive and urged him to

be a proper Stoic, he told his best friend Atticus that he could not stop grieving,

and, what’s more, he didn’t think he ought to. Taking the measure of love fully

means suffering. So the solution that wipes out both fear and anger with one

stroke is not one we should accept. Keeping love means keeping fear.

And though that does not necessarily mean keeping anger, it makes it a lot

harder to win the struggle with anger. Fear is not only a necessary precondition

for anger, it is also a poison to anger, feeding the four errors. When we are

afraid, we jump to conclusions, lashing out before we have thought carefully

about the who and the how. When problems are complex and their causes

poorly understood, as economic problems tend to be, fear often leads us to pin

blame on individuals or groups, conducting witch-hunts rather than pausing to

figure things out.

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