Open main menu
Home
Random
Recent changes
Special pages
Community portal
Preferences
About Wikipedia
Disclaimers
Incubator escapee wiki
Search
User menu
Talk
Dark mode
Contributions
Create account
Log in
Editing
Anger
(section)
Warning:
You are not logged in. Your IP address will be publicly visible if you make any edits. If you
log in
or
create an account
, your edits will be attributed to your username, along with other benefits.
Anti-spam check. Do
not
fill this in!
====By gender==== Wrath was sinful because of the social problems it caused, sometimes even homicide. It served to ignore those who are present, contradicts those who are absent, produces [[insult]]s, and responds harshly to insults that are received.<ref>In the Garden of Evil: Vices and Culture in the Middle Ages. Richard Newhauser. PIMS, 200</ref> Aristotle felt that anger or wrath was a natural outburst of self-defense in situations where people felt they had been wronged. Aquinas felt that if anger was justified, it was not a sin. For example, "He that is angry without cause, shall be in danger; but he that is angry with cause, shall not be in danger: for without anger, teaching will be useless, judgments unstable, crimes unchecked. Therefore to be angry is not always an evil."<ref>St. Thomas Aquinas Blackfriars; McGraw-Hill, N.Y.K. 1963, Question 158</ref> The concept of wrath contributed to a definition of gender and power. Many medieval authors in 1200 agreed the differences between men and women were based on complexion, shape, and disposition. Complexion involved the balance of the four fundamental qualities of heat, coldness, moistness, and dryness. When various combinations of these qualities are made they define groups of certain people as well as individuals. Hippocrates, Aristotle, and Galen all agreed on that, in terms of biology and sexual differentiation, heat was the most important of the qualities because it determined shape and disposition. Disposition included a balance of the previous four qualities, the four elements and the four humors. For example, the element of fire shared the qualities of heat and dryness: fire dominated in yellow bile or choler, meaning a choleric person was more or hot and dry than others. Hot and dry individuals were active, dominant, and aggressive. The opposite was true with the element of water. Water, is cold and moist, related closely to phlegm: people with more phlegmatic personalities were passive and submissive. While these trait clusters varied from individual to individual most authors in the Middle Ages assumed certain clusters of traits characterized men more than women and vice versa.<ref name="In the Garden of Evil">In the Garden of Evil: Vices and Culture in the Middle Ages. Richard Newhauser. PIMS, 2005</ref> =====Women===== Scholars posted that females were seen by authors in the Middle Ages to be more phlegmatic (cold and wet) than males, meaning females were more sedentary and passive than males.<ref name="In the Garden of Evil"/> Women's passive nature appeared "natural" due to their lack of power when compared to men. Aristotle identified traits he believed women shared: female, feminine, passive, focused on matter, inactive, and inferior. Thus medieval women were supposed to act submissively toward men and relinquish control to their husbands.<ref name="In the Garden of Evil"/> [[Hildegard of Bingen]] believed women were fully capable of anger. While most women were phlegmatic, individual women under certain circumstances could also be choleric. =====Men===== Medieval scholars believed most men were choleric, or hot and dry. Thus they were dominant and aggressive. (Barton) Aristotle also identified characteristics of men: male, masculine, active, focused on form, potent, outstanding, and superior. Men were aware of the power they held. Given their choleric "nature", men exhibited hot temperatures and were quick to anger.<ref name="In the Garden of Evil"/> [[Peter of Albano]] once said, "The male's spirit, is lively, given to violent impulse; [it is] slow getting angry and slower being calmed." Medieval ideas of gender assumed men were more rational than women. Masculinity involved a wide range of possible behaviors, and men were not angry all the time. Every man's [[humorism|humoral]] balance was different, some men were strong, others weak, also some more prone to wrath than others.<ref name="In the Garden of Evil"/> There are those who view anger as a manly act. For instance, David Brakke maintained:{{blockquote|because anger motivated a man to action in righting wrongs to himself and others, because its opposite appeared to be passivity in the face of challenges from other males, because β to put it simply β it raised the body's temperature, anger appeared to be a characteristic of masculinity, a sign that a man was indeed a manly man.<ref>{{Cite book|title=Behold the Man: Jesus and Greco-Roman Masculinity|url=https://archive.org/details/beholdmanjesusgr00conw_914|url-access=limited|last=Conway|first=Colleen|publisher=Oxford University Press|year=2008|isbn=978-0-19-532532-4|location=New York|page=[https://archive.org/details/beholdmanjesusgr00conw_914/page/n40 28]}}</ref> }}
Edit summary
(Briefly describe your changes)
By publishing changes, you agree to the
Terms of Use
, and you irrevocably agree to release your contribution under the
CC BY-SA 4.0 License
and the
GFDL
. You agree that a hyperlink or URL is sufficient attribution under the Creative Commons license.
Cancel
Editing help
(opens in new window)