Chapter 1: The Stoic Stance on Anger

Anger is a significant concern in Stoic philosophy. Seneca dedicated an entire treatise to this emotion, which remains relevant and insightful, arguably surpassing some modern anger management advice found on reputable psychological platforms. The Stoics categorized anger as one of the pathe, or detrimental emotions, contrasting it with eupatheiai, which are considered healthy emotional responses, such as love directed towards worthy objects or individuals (like virtue or one’s children). In the realm of Stoic thought, emotions become problematic when they undermine rational thinking, and few emotions do this as thoroughly as anger.

In previous discussions, I've noted that many people tend to react with frustration when confronted with these Stoic insights. This warning serves as a preamble to our exploration of a provocative article by Christina Caron in the New York Times, titled "Don’t Shut Down Your Anger. Channel It." She opens with a claim that has become increasingly common: "There is an upside to feeling angry." I remain skeptical, but let’s delve into her arguments.

Caron's initial assertion falls flat, suggesting that recent findings published in the Journal of Personality and Social Psychology indicate that anger serves as a greater motivator than a neutral emotional state. While this may be true, it’s akin to claiming that homeopathic remedies are superior to plain water due to the placebo effect. A more fitting comparison would be to juxtapose anger against other emotions recognized as potential psychological motivators. For example, how does anger at an injustice stack up against a well-cultivated sense of justice, which the Stoics would place under eupatheiai? Seneca provides a relevant quote:

> "What, then," asks our adversary, "is a good man not to be angry if he sees his father murdered or his mother outraged?" No, he will not be angry, but will avenge them, or protect them. Why do you fear that filial piety will not prove a sufficient spur to him even without anger? (On Anger, 1.12)

Section 1.1: The Research Behind Anger as Motivation

How did the researchers conclude that anger is a superior motivator? Typically, it involves recruiting undergraduate students, such as those from Texas A&M University, and provoking them with images that insult their institution, which, unsurprisingly, led to improved puzzle-solving performance. This method demonstrates a common flaw in many social science studies; college students, particularly those studying psychology, do not represent the broader population, and their awareness of experimental protocols can skew results. Additionally, these studies often involve small sample sizes, raising various statistical concerns. However, they are cost-effective.

Subsection 1.1.1: The Flaws in Caron’s Comparisons

Caron continues with questionable comparisons, attempting to suggest that anger can be beneficial. For instance, she asserts that the long-standing belief in the power of positivity may be misguided, warning that excessive positivity could lead to "toxic positivity." It seems intuitive to me that both extremes—constant positivity and unchecked anger—are equally unbalanced in terms of emotional health. The critical question is whether anger serves any constructive purpose when we can achieve similar outcomes—whether in seeking justice for wronged parents or aiding students in solving puzzles—through other means. Again, Seneca provides insight:

> "Anger is useful," says our adversary, "because it makes men more ready to fight." According to that mode of reasoning, then, drunkenness also is a good thing, for it makes men insolent and daring, and many use their weapons better when the worse for liquor: nay, according to that reasoning, also, you may call frenzy and madness essential to strength, because madness often makes men stronger. (On Anger, 1.13)

Chapter 2: Understanding Anger's Roots

Caron’s article shifts to argue that negative emotions are part of our evolutionary heritage. While this is true, it does not imply that these emotions are necessarily adaptive. They might have emerged as byproducts of other traits, a concept well-documented in evolutionary biology.

Consider, for example, xenophobia—a deep-seated aversion to those from different backgrounds. It might have provided an advantage in small, closely-knit groups during the Pleistocene. However, in our modern interconnected society, xenophobia creates more problems than it solves. Just because a trait has evolved does not mean it remains beneficial, especially when the social context has drastically changed.

The first video, "The Upside of Anger | Ryan Martin | TEDxFondduLac," discusses the complexities of anger and its potential roles in our lives. Ryan Martin explores how anger can be harnessed positively.

Caron states that anger often arises from perceived offenses and can energize our responses. However, the Stoics would argue that an offense is merely a verbal utterance, devoid of power unless we allow it to affect us. As Epictetus notes:

> "Why, what is this matter of being insulted? Take your stand by a stone and insult it; and what effect will you produce? If, then, a man listens like a stone, what profit is there to those who insult him?" (Discourses, 1.25)

Chapter 3: A Balanced View on Anger

Interestingly, Caron eventually acknowledges the pitfalls of anger. It can spiral out of control and lead to excessive reactions that linger. Nevertheless, she claims that someone who didn’t receive the desired promotion could channel that anger into planning for future improvements. Really? Anger doesn’t seem like a conducive partner for thoughtful planning.

She proposes several reasonable strategies that contradict the very essence of anger. For example, she advises that we should consider the feelings of others and approach problems with a constructive mindset. When discussing issues, we should accompany complaints with positive suggestions for improvement. Caron emphasizes that expressing our needs thoughtfully is crucial since "venting may feel satisfying, but it rarely leads to solutions."

Yet, how can these sensible approaches coexist with anger—one of the most irrational emotions?

Seneca described anger as a fleeting madness. His guidance was to recognize its initial signs and disengage from the situation promptly. Once the anger subsides, we can engage in a rational examination of it and explore alternative responses. This advice remains invaluable, even today.