Seneca’s
On
Anger
–
The
Workings
of
Emotion,
Reason,
and
Anger
Seneca
provides
us
with
a
theoretical
overview
about
how
the
emotion
or
passion
of
Anger
(Ira)
typically
arises
in
a
person.
In
Seneca’s
Stoic
psychology,
emotion
and
reason
are
not
–
at
least
in
oneself
–
things
that
one
can
observe
with
one’s
mind
externally,
independently
of
the
mind.
Instead,
they
are
“changes
of
the
mind
for
better
or
for
worse,”
i.e.
ways
the
mind
is.
In
book
2,
he
asks
whether
Anger
arises
through
an
impulse
to
which
we
respond,
or
whether
there
is
any
involvement
of
deliberate
choice
on
the
part
of
the
person
who
becomes
angry.
One
consideration
examines
the
judgement(s)
involved.
EMOTION
OF
ANGER
Appearance
Impulse
That
injury
has
been
done
to
one
Desire
to
avenge
the
injury
done
There
are,
Seneca
argues,
two
additional
different
propositions
involved
in
this
process,
which
are
then
combined
into
a
complex
proposition
leading
to
its
corresponding
emotional
impulse.
These
two
propositions
(or
assumptions)
are:
• We
ought
not
to
have
been
injured
• It
is
our
duty
to
avenge
our
injuries
What
this
shows
us
is
that
there
are
some
factors
in
the
arousing
of
Anger
that
are
in
our
control
–
our
mind
has
the
capacity
to
agree
or
disagree
with
these
propositions,
and
thereby
to
combine
them
or
not
with
the
appearance
leading
to
the
impulse.
He
also
outlines
a
three-‐step
process,
a
portion
of
which
we
have
some
measure
of
rational
or
voluntary
control
over.
FIRST
STAGE
SECOND
STAGE
THIRD
STAGE
• Not
E motion
o r
Passion
i tself,
• Emotion
o r
P assion
of
A nger
• Passion
of
Anger
is
fully
but
the
beginnings
of
them
actually
comes
into
being
developed
in
human
mind
• This
arises
within
us
without
• Reason
is
able
to
operate,
can
• Beyond
capacity
for
Reason
our
R eason
b eing
i nvolved
either
r esist
o r
g ive
i n
to
intervene
or
control.
We
do
not
have
any
voluntary
control
over
the
existence
of
the
First
or
the
process
of
the
Third
stage.
We
do
however
possess
voluntary
control
over
the
Second
Stage
–
for
there
some
thought
process
and
some
choice
is
occurring
on
our
parts.
Copyright
2015
Gregory
B.
Sadler
ReasonIO:
philosophy
into
practice
Seneca’s
On
Anger
–
The
Workings
of
Emotion,
Reason,
and
Anger
Another
important
set
of
factors
that
Seneca
discusses
that
make
Anger
more
difficult
to
deal
with,
and
more
likely
to
erupt
have
to
do
with
longer-‐term
issues
–
Dispositions
and
Vicious
Habits
that
make
us
more
likely
to
deal
poorly
with
Anger:
Vice
of
Cruelty
Irascible
Disposition
Vice
of
Irascibility
• Produced
by
getting
angry
• Develops
after
long
use
of
• Certain
energetic
peoples
(e.g.
Germans,
Scythians)
are
and
giving
in
to
anger
and
indulgence
in
anger
more
liable
to
anger
• Disposes
a
person
to
get
• Makes
the
person
inhuman,
angry
–
like
alcoholism
drives
out
all
mercy
and
• Hot-‐blooded
individuals
are
also
more
prone
to
feel
anger
makes
it
harder
for
alcoholic
fellowship
from
the
mind
For
Seneca,
either
Anger
can
be
in
control
of
us,
or
Rationality
can
–
they
can’t
work
harmoniously
together.
How
Anger
Subverts
and
Overthrows
Reason
What
Reason
Can
Do
To
Control
Anger
• Ideas
that
there
are
some
occasions
in
which
we
ought
to
• Reason
allows
both
sides
time
to
plead
their
case,
so
that
feel
or
exhibit
anger
–
reasonable
to
do
so.
the
truth
can
come
out
eventually
• Anger
wants
its
decision
to
be
thought
just.
It
wants
to
• Reason
can
also
plead
the
case
of
the
other
person
to
us,
persevere
in
mistaken
line
of
thinking,
feeling,
and
even
in
their
absence
conduct
• Reason
can
intervene
early
on
in
the
process,
and
employ
• When
Anger
becomes
a
habit,
it
leads
us
into
tending
to
maxims
to
provide
needed
insight
act
and
feel
without
thinking
(except
about
being
angry!)
• Reason
separates
what
is
useless
or
harmful
from
what
is
• Anger
suggests
to
us
that
getting
angry
and
acting
upon
it
good
for
us,
allowing
us
to
choose
well
is
something
necessary,
useful,
manly,
or
honorable
• Reason
can
realize
when
punishments
make
sense
and
are
• Once
we
are
angry,
we
tend
to
justify
our
own
intended
for
our
own
benefit
(or
those
of
society)
wrongdoing,
and
get
angry
with
those
who
criticize
us
• Reason
counsels
us
to
realize
that
we
ourselves
fail,
so
• Anger
makes
us
overlook
the
fact
that
revenge
and
that
we
are
compassionate
towards
others
retaliation
are
both
wrongdoing,
focusing
on
not
being
• Reason
also
suggests
that
we
should
avoid
occasions
first
where
we
are
likely
to
get
angry
• Anger
resists
any
attempts
to
place
limits
upon
itself
• Rationality
can
be
consolidated
through
practice
and
discipline
Copyright
2015
Gregory
B.
Sadler
ReasonIO:
philosophy
into
practice
