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Using a prototype approach to emotion concepts, we mapped the internal structure and content of the everyday concept of envy (as used in the United States) and its translation equivalents of envidia in Spanish and Neid in German. In Study 1 (total N = 415), the features of the concept of envy, envidia, and Neid were generated via an open‐ended questionnaire. In Study 2 (total N = 404), participants rated the degree of typicality of the constitutive features on a forced‐choice questionnaire. The prototype analysis of envy, supplemented with network analyses, revealed that the largest connected set of features of envy, envidia, and Neid shared a group of central features, including features related to success or to people with a better appearance. Still, envy, envidia, and Neid did differ with respect to their constituent peripheral features as well as the density of their networks, their structure, and the betweenness centrality of the nodes. These results suggest that a prototype approach combined with network analysis is a convenient approach for studying the internal structure of everyday emotion concepts and the degree of overlap with respect to the translation equivalents in different countries. [ABSTRACT FROM AUTHOR]

This sermon titled "Anger That Kills" explores the question of what leads people to murder and provides an answer based on Jesus' teachings. It emphasizes that murder stems from angry and unreconciled hearts and discusses the broader context of Christ's Sermon on the Mount and the righteousness required by disciples. The text delves into the deeper meaning of the sixth commandment, which prohibits murder, and argues that it extends to the intentions and attitudes of the heart. It addresses the different forms of anger, provides guidance on how to deal with anger within the church community, and emphasizes the importance of reconciliation and love in relation to the commandment. The text concludes by highlighting the need for reconciliation with God through Jesus Christ and the importance of relying on Christ's strength to overcome anger and live in reconciliation. [Extracted from the article]

In the Sierra de las Cruces and Montealto, in the State of Mexico, the Divine Face is a fractal divinity that lives in five sacred hills, known as “rosario”. Giver of life and seeds, this divinity receives maintenance and sustenance from “their bodies”, known as the mēfi (workers), which are chosen by the lightning and are trapped between the wrath of God and the envy of others humans. [ABSTRACT FROM AUTHOR]

In this article, we examine toxic masculinity, anti-feminist, anti-globalisation, and anti-military conscription positions in the narratives of what constitutes success and failure among young South Korean men during the COVID-19 pandemic. Misogynistic accounts attributed to the globalised effects of neoliberalism and its evolution through South Korean meritocratic competition, compounded by the social isolation of the pandemic, remain a puzzle psychologically, despite their toxic emotionality. We use the analytical framework of ressentiment to consolidate references to moral victimhood, indignation, a sense of destiny, powerlessness, and transvaluation, as components of a single emotional mechanism responsible for misogynistic accounts. In an empirical plausibility probe, we analyse qualitative surveys with young South Korean men and examine the content of the far-right social sharing site Ilbe (일베) which hosts conversations of young men about success and self-improvement. Our findings show envy, shame, and inefficacious anger transvaluated into to moral victimhood, misogynistic hatred, vindictiveness against women and feminists, and anti-globalisation stances. We discuss how the content of these narratives of success and failure in ressentiment relates to the electoral win of the right-wing People Power party in March 2022 which capitalised on anti-feminist grievances. We also consider the socio-political consequences of ressentiment narratives in the highly gendered and polarised South Korean society and expand the study of ressentiment outside the context of Western democracies where it has been most extensively elaborated. [ABSTRACT FROM AUTHOR]

The emotion of phthonos —envy, jealousy, begrudgery—was typically attacked in classical Greece as an irrational, inexcusable, and self-destructive vice. But, in a handful of passages, scholars have argued that it means something like "righteous indignation." This article focuses on these puzzling instances—dubbed "good phthonos "—and reexamines the theory that they are the lexical residue of the class struggles of democratic Athens. It offers a new interpretation of the role of phthonos in classical Athenian political discourses, reexamines philosophical definitions of jealousy from Hippias to Aristotle, and asks afresh why classical orators called on their audience to feel such a disreputable emotion. [ABSTRACT FROM AUTHOR]

Courage requires us to persist and persevere despite fear. We make choices everyday—some are courageous, and some are not courageous at all. This dimension of psychoanalytic work is significant, yet relatively neglected in the psychoanalytic literature. Maintaining a courageous stance as an analyst can be challenging and threatening. Often, the therapist faces deeply rooted fears about abandonment, envy, competition, anger, or other forms of intense emotional arousal. This requires us to confront ourselves but also, at times, confront our patient's behaviors. It is crucial to think and act independently, and deal with their disapproval and opposition, despite the risks challenging patients present. Ultimately, we need to manage our vulnerable feelings while remaining authentic, rather than hiding behind an overly clinical stance. The author presents two patients who required and inspired the courage to face her own anxieties, ultimately contributing to the treatments' progress. [ABSTRACT FROM AUTHOR]

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In this article, we undertake an empirical examination of the psychology of what is often called "the angry citizen," highlighting ressentiment as an important emotional mechanism of grievance politics. Contrary to the short-lived, action-prone emotion of anger proper, ressentiment transmutes the inputs of grievance politics like deprivation of opportunity, injustice, shame, humiliation, envy, and inefficacious anger, into the anti-social outputs of morally righteous indignation, destructive anger, hatred, and rage. Our empirical probe uses qualitative and quantitative analysis of 164 excerpts from interviews with US "angry citizens" from the following works: Strangers in Their Own Land: Anger and Mourning on the American Right (2016) by Arlie Russell Hochschild, Angry White Men: American Masculinity at the End of an Era (2017) by Michael Kimmel, and Stiffed: The Roots of Modern Male Rage (2019) by Susan Faludi. In these seemingly "angry" excerpts, we find markers matching the psychological footprint of ressentiment instead of anger proper: victimhood, envy, powerlessness; the defenses of splitting, projection, and denial; and preference for inaction, anti-preferences, and low efficacy. We conclude on the significance of the distinction between anger proper and ressentiment for understanding the psychology of grievance politics. [ABSTRACT FROM AUTHOR]

Copyright of Araucaria is the property of Araucaria-Revista Iberoamericana de Filosofia, Politica y Humanidades and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Emotions such as anger, gratitude, envy, and pride can be thought of as tools: They tend to serve context-specific functions in daily life. Prior work has shown that people can use emotions as tools in laboratory contexts, yet it is unclear whether people do use emotions as tools in daily life by intentionally trying to feel or express emotions that could yield context-specific beneficial outcomes. We examined this issue in 6 studies (total N = 1,409) in which participants (a) identified scenarios where specific emotions typically function as tools, (b) recalled episodes of emotional tool use, and (c) reported on emotional tool use in daily life via experience-sampling under experimental instructions. We found that people regularly used emotions as tools in daily life, but that people used positive emotions as tools much more frequently than negative emotions. Yet, when people used positive emotions as tools, this led to less beneficial outcomes than when participants felt positive emotions reactively—in part because using positive emotions as tools felt inauthentic—whereas using negative emotions as tools led to more beneficial outcomes than feeling negative emotions reactively. These findings point to a fascinating paradox: Although people are more willing to use positive (vs. negative) emotions as tools, these choices may not lead people to garner maximal possible benefits of positive emotions, while preventing people from capitalizing on the benefits of using negative emotions as tools. We discuss implications of this work for incorporating emotional tool use into theories of emotion regulation. [ABSTRACT FROM AUTHOR]

Copyright of Revista de Paz y Conflictos is the property of Revista de Paz y Confilictos and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This essay contributes to and reframes the preliminary scholarly assessments of President Donald J. Trump's appeals to rage, malice, and revenge by sketching the rhetorical dimensions of an underlying emotional-moral framework in which victimization, resentment, and revenge are inverted civic virtues. I elaborate on the concept of ressentiment (re-sentiment), a condition in which a subject is addled by rage and envy yet remains impotent, subjugated and unable to act on or adequately express frustration. Though anger and resentment capture part of Trump's affective register, I suggest that ressentiment accounts for the unique intersection where powerful sentiments and self-serving morality are coupled with feelings of powerlessness and ruminations on past injuries. Thus, shifting focus from the rhetoric of resentment to that of ressentiment explains how Trump is able to sustain the affective charge of animus without forfeiting the moral high ground of victimhood to his audience's "oppressors"—Democrats, the press, criminals, immigrants, foreign adversaries, welfare recipients, the Me Too movement, "globalists," and racial Others. [ABSTRACT FROM AUTHOR]

According to general strain theory (GST), life stressors, or strains, lead to different types of negative emotions, some of which increase the likelihood of maladaptive coping. A considerable body of research testing GST focuses on anger and depression as manifestations of negative emotionality. Less research considers other types of negative emotions (e.g., anxiety and envy). The current study addresses this void in the literature through the use of surveys administered to a university-based sample. We also consider whether the effects of negative emotions vary by sex. The implications of our findings for theory, research, and mental health providers are discussed. [ABSTRACT FROM AUTHOR]

Copyright of Salud Uninorte is the property of Fundacion Universidad del Norte and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This paper addresses the role of affect and emotions in shaping the behavior of responders in the ultimatum game. A huge amount of research shows that players do not behave in an economically rational way in the ultimatum game, and emotional mechanisms have been proposed as a possible explanation. In particular, feelings of fairness, anger and envy are likely candidates as affective determinants. We introduce a three-player ultimatum game with three-options, which permits the responder to either penalize the proposer or to penalize a third party by rejecting offers. This allows for partially distinguishing rejections due to a retaliation motive driven by anger towards the proposer from rejections due to inequity aversion driven by feelings of envy towards a third party. Results from two experiments suggest that responders experience feelings of dissatisfaction and unfairness if their share is small in comparison to the proposer���s share; anger, then, may trigger rejections towards the proposer. Responders also experience dissatisfaction and envy when third party shares exceed their own shares; however, in contrast to anger, envy does not trigger rejections and is dissociated from the decision to accept or reject an offer. We conclude that acting upon anger is socially acceptable, whereas envy is not acceptable as a reason for action. Furthermore, we find that responders generally feel better after rejections, suggesting that rejections serve to regulate one’s affective state.

Numerous experiments have shown that people often engage in third-party punishment (3PP) of selfish behavior. This evidence has been used to argue that people respond to selfishness with anger, and get utility from punishing those who mistreat others. Elements of the standard 3PP experimental design, however, allow alternative explanations: it has been argued that 3PP could be motivated by envy (as selfish dictators earn high payoffs), or could be influenced by the use of the strategy method (which is known to influence second-party punishment). Here we test these alternatives by varying the third party's endowment and the use of the strategy method, and measuring punishment. We find that while third parties do report more envy when they have lower endowments, neither manipulation significantly affects punishment. We also show that punishment is associated with ratings of anger but not of envy. Thus, our results suggest that 3PP is not an artifact of self-focused envy or use of the strategy method. Instead, our findings are consistent with the hypothesis that 3PP is motivated by anger. [ABSTRACT FROM AUTHOR]

This essay argues that there is a relationship between the presentation and evaluation of emotions, on the one hand, and the genre(s) in which these are present, on the other hand. A significant difference can be observed between narrative and paraenetic texts. In narrative texts, we find a plurality of emotions that are evaluated in a differentiated manner, accepted as reality, and linked to the body. In paraenetic texts, emotions are often reduced to a single alternative. Great authorities urge one to avoid these emotions in future, whereas narratives tend to give the reader the opportunity to take one's distance from them. Different anthropological possibilities of perceiving and coping with reality correspond to the different genres. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Sociology / Sosyoloji Dergisi is the property of Istanbul Universitesi Edebiyat Fakultesi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Darbai ir Dienos is the property of Vytautas Magnus University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The aim of this study was to construct a model of the elicitation of schadenfreude through vengeance, envy, and trait anger. Japanese undergraduates (239 men, 284 women) completed questionnaires assessing dispositional vengeance, trait anger, and empathy. Then, participants read two scenarios: one about a target person's success and one about his or her misfortune. After reading the first scenario, the participants were asked to rate their envy toward the target person, then their feelings of schadenfreude after the second. A Japanese version of the Vengeance Scale was developed, and its construct validity and test-retest reliability were confirmed. Structural equation modeling was applied to examine how dispositional vengeance, trait anger, and envy were related to schadenfreude. The results indicated that envy and dispositional vengeance were significantly related to scores on the schadenfreude scale, with no gender effect, whereas vengeance was associated with envy only for women. [ABSTRACT FROM AUTHOR]

This paper addresses the role of affect and emotions in shaping the behavior of responders in the ultimatum game. A huge amount of research shows that players do not behave in an economically rational way in the ultimatum game, and emotional mechanisms have been proposed as a possible explanation. In particular, feelings of fairness, anger and envy are likely candidates as affective determinants. We introduce a three-player ultimatum game with three-options, which permits the responder to either penalize the proposer or to penalize a third party by rejecting offers. This allows for partially distinguishing rejections due to a retaliation motive driven by anger towards the proposer from rejections due to inequity aversion driven by feelings of envy towards a third party. Results from two experiments suggest that responders experience feelings of dissatisfaction and unfairness if their share is small in comparison to the proposer's share; anger, then, may trigger rejections towards the proposer. Responders also experience dissatisfaction and envy when third party shares exceed their own shares; however, in contrast to anger, envy does not trigger rejections and is dissociated from the decision to accept or reject an offer. We conclude that acting upon anger is socially acceptable, whereas envy is not acceptable as a reason for action. Furthermore, we find that responders generally feel better after rejections, suggesting that rejections serve to regulate one's affective state. [ABSTRACT FROM AUTHOR]

In the current article the authors examined the impact of specific emotions on moral hypocrisy, the tendency among people to judge others more severely than they judge themselves. In two studies, they found that (a) anger increased moral hypocrisy, (b) guilt eliminated moral hypocrisy, and (c) envy reversed moral hypocrisy. In particular, these findings were observed in two domains. In Study 1, participants responded to moral dilemmas describing unethical behavior and rated how acceptable it would be if others engaged in the unethical behavior, or alternatively, if they themselves engaged in the unethical behavior. In Study 2, participants were asked how much they would like to donate to research on cancer, or alternatively, how much they think others should donate. The results demonstrate that specific emotions influence moral decision making, even when real money is at stake, and that emotions of the same valence have opposing effects on moral judgment. [ABSTRACT FROM PUBLISHER]

The passion of envy in the Nag Hammadi Treatise without Title has been noted by scholars for four decades. The present essay approaches the use of the competitive emotions in the Treatise without Title with a sensitivity to ancient conceptions of the passions, and thus clarifies the role of envy. The Treatise without Title links the passion of envy with anger, an emotional concatenation that is found elsewhere in Jewish and Christian emotional thought, and this emotional concatenation drives the action in three core episodes: the origin of the world from the shadow, the engendering of Death by Yaltabaoth, and the final destruction of the gods of chaos and the prime parent. By reading the emotions in the Treatise thusly, the structuring role of envy is clarified, and long debated elements (i.e. the descent of 'bile' into the world, and the mutual destruction of the archons) are explained. [ABSTRACT FROM AUTHOR]

Envy is a universal human emotion which has increasing interdisciplinary significance in the social sciences. In the organisational setting, envy can be ubiquitous and has often been associated with employee deviance, counterproductive workplace behaviours and bullying. This harmful view of envy can be explained from a psychoanalytic perspective; characterised by feelings of ill will toward the envied person. However comparatively few measures have been developed to capture these feelings of envious hostility. This is most likely because envy is a disguised emotion; hence presenting the researcher with methodological challenges to directly capturing the construct. In fact very few people will admit to being envious of others. The aim of this paper is thus to assess the extent to which existing measures capture the psychoanalytic view of envy and to consider their use in organisational contexts - where envy may be hostile. In doing so, several issues are investigated, firstly in terms of capturing the affect of envious anger, and secondly, in terms of research sampling. The paper concludes with some suggested methodological directions for future research on workplace envy. [ABSTRACT FROM AUTHOR]

Accumulating evidence suggests that folktales in some societies are characterized by a culturally constructed underlying emotional structure, or Cultural Emotion Schema. In this paper we argue that Matsigenka illness narratives and folk stories share an underlying emotion schema, in which death and suffering result from conflicts between strong-willed individuals prompting anger and aggression. Analysis of illness narratives collected by Izquierdo in the Matsigenka community of Kamisea in the Peruvian Amazon between 1996 and 1999 reveals a common pattern in which envy and frustration lead to the belief in sorcery as the main cause of illness and death. This pattern contrasts with the typical stories of a previous generation collected by the Johnsons among the Matsigenka of Shimaa and other Matsigenka researchers, where sorcery beliefs were virtually absent. Our argument is that important changes in ecology, community, politics, and religion have led to a systematic rise in feelings of envy and frustration, and that these have increased the likelihood that sorcery accusations will occur. We explore the likelihood that such beliefs increase as egalitarian peoples become more crowded into settlements where they are likely to experience greater inequality, more competition for resources and increased societal and personal stress. [ABSTRACT FROM AUTHOR]

With emotion terms as a between-participants variable, 304 American and Korean undergraduates free associated in writing for 1 minute to either anger, envy, fear, jealousy, or sadness. In favor of the concept of language universals but in opposition to the tenet of postmodernism that emotion concepts are language and culture specific, a third of the associations were identical in the two languages, with differences centered on what aspect of the emotion guided the associations: identification of synonyms, consequences, correlates, or elicitors of the emotions. The association overlap between envy and jealousy was similar for Americans and Koreans. Contrary to prototype theory, the jealousy associations did not overlap more with the anger, fear, and sadness associations than the overlaps among the latter emotion terms. [ABSTRACT FROM AUTHOR]

Explores various dramas of resentment. Extent and scope of resentment; Difference from Nietzschean global re-sentiment; Different scenarios and consequences of resentment and indignation; Comparison between resentment and envy; Sense of injury at an imbalance of power.

This article describes the nature and significance of the distinction between the emotions of envy and jealousy and reports 2 experiments that empirically investigated it. In Experiment 1, Ss recalled a personal experience of either envy or jealousy. In Experiment 2, Ss read 1 of a set of stories in which circumstances producing envy and jealousy were manipulated independently in a factorial design. Both experiments introduced new methodologies to enhance their sensitivity, and both revealed qualitative differences between the 2 emotions. Envy was characterized by feelings of inferiority, longing, resentment, and disapproval of the emotion. Jealousy was characterized by fear of loss, distrust, anxiety, and anger. The practical importance of this distinction, the reasons for its confusion, and general issues regarding the empirical differentiation of emotions are discussed. [ABSTRACT FROM AUTHOR]

Presents the viewpoints of several health professionals concerning the seven deadly sins such as lust, envy, anger, pride, gluttony, laziness, and greed. Influence of lust; Difference between envy and jealousy; Effect of anger; Causes of pride; Gluttony's effects on the body; Reason why laziness is a sin; Significant forms of greed.

Presents findings of a study in which males and females in Germany, Russia, and the United States rated nouns for their degree of association with the concepts of jealousy, envy, anger, and fear. Issues touched on by the findings; Research on associations; Method; Results; Discussion; Notes; References.