Right Attitudes

Ideas for Impact

Anger

Don’t Be a Prisoner of the Hurt Done to You

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The Irish philosopher and poet John O’Donohue writes in Eternal Echoes: Celtic Reflections on Our Yearning to Belong (1998,)

Forgiveness is one of the really difficult things in life. The logic of receiving hurt seems to run in the direction of never forgetting either the hurt or the hurter. When you forgive, some deeper, divine generosity takes over. When you can forgive, then you are free. When you cannot forgive, you are a prisoner of the hurt done to you. If you are really disappointed in someone and you become embittered, you become incarcerated inside that feeling. Only the grace of forgiveness can break the straight logic of hurt and embitterment. It gives you a way out, because it places the conflict on a completely different level. In a strange way, it keeps the whole conflict human. You begin to see and understand the conditions, circumstances, or weakness that made the other person act as they did.

Forgiveness - Don't Be a Prisoner of the Hurt Done to You Forgiveness begins with recognizing that the pain wrought upon you by someone else stems from her own deep suffering.

In other words, forgiveness is opening up to the insight that, while you are the victim of another who has caused you some suffering, she herself is also a victim of suffering. A set of circumstances—often beyond your understanding—have influenced her to perpetuate the hurt upon you.

When you adopt this enlightened state, you’re not condoning or justifying aggression, abuse, or violence. Instead, you’re responding with such kindness as to equip you with a substantial emotional breakthrough towards giving up resentment, harsh judgment, and revenge against the person who caused hurt.

Responding with the understanding that suffering stems from suffering can progressively offer you emotional freedom from the second-order suffering that comes from replaying that hurt repeatedly.

Idea for Impact: Forgiveness is for you—not for anyone else. Append your grievance story to remind youself of the heroic choice of realizing that forgiveness was hard—but you found a way to forgive anyway. Holding onto the anger and resentment will, then, no longer carry the same weight on you.

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  5. Expressive Writing Can Help You Heal

How to Be Better in a Relationship: Assume Positive Intent

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One secret to good relationships is to assume positive intent.

This applies to all sorts of personal and professional relationships—even chance relationships, such as customer service dealings.

Assume Positive Intent When You're Feeling Angry with Someone Whenever you’re upset—even repulsed—by somebody’s off-putting behavior, try to push yourself to allow for the possibility that the perpetrator’s intent was fair, well-meaning, and wholesome. In other words, seek the least malicious explanation for their behavior.

Instead of getting irritated and judicious, if you pause to reflect and reconsider their actions by stepping into their shoe, you may see if you’re misconstruing what they’re saying or doing.

Assuming Positive Intent Can Herald a More Informed Vantage Point

When you assume positive intent, you get more insight into their actions and choices. Stepping mentally outside of whatever is happening to you right now allows you to assign it some context and mull over its significance. Possibly the other person is having a bad day. Maybe they are culturally or emotionally tuned to think and behave in a particular way. Perhaps the situation harks back at an earlier incident where they’ve been hurt and, therefore, are trying to protect themselves?

Assuming positive intent overcomes the human tendency by which we judge and rationalize our actions versus others’: when we make mistakes, we often blame the situation’s circumstances rather than take responsibility for the error. When others make mistakes, we tend to over-emphasize their role in mistakes—we blame them quickly and challenge their intentions.

You Can’t Change the Past, But You Can Change Your Perspective About It

Giving people the benefit of the doubt helps you identify the details of their situation. Assume the person causing your problem is giving it their best shot. Seek to understand. Empathize. You may be surprised to learn something that you hadn’t expected.

Positive Intent is the Foundation of High Trust Your whole outlook on a problem transforms when you follow this approach. Becoming aware of your unconscious responses can allow a calmer, kinder response to conflict and frustration. It makes it easier to assimilate information and commiserate with people you’d rather not listen to.

How many misunderstandings, disputes, frustrations, and misgivings could be forestalled this way!

Idea for Impact: Assume Positive Intent. It’s the Foundation of High Trust. It’s a Huge Game-Changer.

Until proven otherwise, assume positive intent as you go about your day—even when somebody cuts you off in traffic. Misunderstandings will happen and can be resolved with reality-testing and understanding, grace, and dignity. Assuming positive intent allows you to retreat from the narrow, restrictive perspective that can aggravate the situation into two negatives fighting one another.

Now, then, assuming positive intent does not mean naïve goodness or unassertive deference to everything that’s happening to you. Beware blind optimism. Don’t overlook patterns of deliberate ill intentions and fundamental incompatibilities with their outlook on life.

Being pleasing and agreeable and wishing the best for everybody could blind you into refusing to accept the bare facts of an unfortunate situation and overlook others’ excesses. A noble view of the world is not always helpful. Sometimes problems are best nipped in the bud.

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  4. Entitlement and Anger Go Together
  5. Let Go of Toxic Friendships

Change Your Perspective, Change Your Reactions

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Change Your Perspective, Change Your Reactions From the eighth-century Buddhist philosopher Śāntideva’s Bodhicaryavatara (“Entrance to the Path of Awakening,”) a translation from Stephen Batchelor’s A Guide to the Bodhisattva’s Way of Life (1979:)

Where would I possibly find enough leather
With which to cover the surface of the earth?
But just leather on the soles of my shoes
Is equivalent to covering the earth with it
 
Likewise it is not possible for me
To restrain the external course of things
But should I restrain this mind of mine
What would be the need to restrain all else?

A powerful reminder that you can’t magically make the whole world and its people run smooth and easy, but you can reorient your heart and mind to change your perspective and endure the bumps that you’ll encounter.

Idea for Impact: If something isn’t to your liking, change your liking or find something else of your liking. The willingness to adjust is perhaps the single most critical human faculty.

Wondering what to read next?

  1. Anger is the Hardest of the Negative Emotions to Subdue
  2. What the Buddha Taught About Restraining and Dealing with Anger
  3. Learn to Manage Your Negative Emotions and Yourself
  4. The More You Can Manage Your Emotions, the More Effective You’ll Be
  5. Anger Is Often Pointless

Avoid Blame Language

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Refrain from using the terms “always” and “never” when you’re in a disagreement.

Avoid Blame Language Making statements like “You never think about anyone but yourself” or “You always ignore how I feel!” provokes defensiveness because of the apparent exaggeration.

The actual conversation gets abstracted because the other person understandably resists the all-or-nothing argument.

Making negative judgments or proclamations about the other in extreme, absolute terms gives no wiggle room because making global attacks on their entire personality.

Idea for Impact: Try to voice your concerns in a way that focuses on your own feelings and how the other’s behavior affects you. Try “I” statements, such as “I feel neglected when you make plans without me.”

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  5. Psychoanalyst Erich Fromm on the Art of Love and Unselfish Understanding

Entitlement and Anger Go Together

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Exaggerated entitlement could possibly explain what’s driving the recent surge of abusive or violent incidents on flights in America.

We live in a time where everyone seems hypervigilant to the point where even a slight snub can be taken as an act of deliberate aggression—either reactively or without provocation. People want to assert themselves, and every little social interaction seems to turn quickly into a battleground of entitlement.

Self-Protective Efforts Heighten Entitlement

Exaggerated Entitlement and Anger To make things worse, air travel sits at the confluence of so many things involving so many people (and circumstances) where each “participant” has little direct control over what’s happening to them and others around. Political polarization and mask mandates seem to have intensified these anxieties too. Moreover, the FAA’s zero-tolerance policy toward disturbances and the threat of massive fines are unlikely to disincentivize passengers and staff in the heat of the moment.

When people feel entitled, they’re not just frustrated when others fail to acknowledge and entertain—even listen to—their presumed superior rights. People feel deceived and wronged. They feel victimized, get angry, and exude hostility. Worse, they feel even more justified in their demands and thus assume an even stronger sense of entitlement as compensation.

Idea for Impact: Entitlement and Responsibility are Inextricably Linked

Underlying this kind of anger process is a lack of separation of rights from responsibility. No professional, social, or domestic environment can remain stable and peaceful without everyone respecting the fact that rights and responsibilities are inseparable.

Nobody is entitled to compassion or fair treatment without acting on the responsibility to give it to others. If you don’t care about how others feel, you can’t demand that they care about how you feel. It’s a formula for disaster in human interactions.

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Who Told You That Everybody Was Going to Like You?

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From investor Joshua Kennon’s perspectives on being disliked,

Years ago, a family member had to deal with a work colleague who utterly despised her to the point this colleague couldn’t conceal their disdain.

Exasperated, my family member called the prayer line of a televangelist and pleaded, “Please pray with me to have God to change this coworker’s heart so they like me. I’m friends with everybody. There’s no reason they hate me so much.”

The lady on the other end of the phone was quiet for a moment. When she finally spoke, she asked, “Who told you that everybody was going to like you? You weren’t promised that. In this world, there are going to be people who hate you for one reason or another, perhaps even without justification. As long as you’ve examined yourself and are sure it’s not something you’re doing wrong, if you’ll let me, I’d instead like to pray with you that God helps you find peace with the situation so it doesn’t steal your joy and you can move on to more edifying things.”

Who Told You That Everybody Was Going to Like You? If others’ disapproval tends to nurture your self-dissatisfactions, question it. If you’ve made a mistake, try to right the wrong. Learn from it, pardon yourself, and move ahead.

If your quest for others’ approval is rooted in insecurity, remind yourself that your contentment in life cannot spring from other people’s perceptions of you; it has to come from an inner scorecard. Warren Buffett famously said, “The big question about how people behave is whether they’ve got an Inner Scorecard or an Outer Scorecard. It helps if you can be satisfied with an Inner Scorecard.”

Striving to live your life to satisfy others always is an impossible aspiration. You’ll wind up losing your sense of individuality in the quest to conform to others’ expectations. “It is our very search for perfection outside ourselves that causes our suffering,” warned the Buddha.

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Summary of Richard Carlson’s ‘Don’t Sweat The Small Stuff’

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Stress follows a peculiar principle: when life hits us with big crises—the death of a loved one or a job loss—we somehow find the inner strength to endure these upheavals in due course. It’s the little things that drive us insane day after day—traffic congestion, awful service at a restaurant, an overbearing coworker taking credit for your work, meddling in-laws, for example.

It’s all too easy to get caught up in the many irritations of life. We overdramatize and overreact to life’s myriad tribulations. Under the direct influence of anguish, our minds are bewildered and we feel disoriented. This creates stress, which makes the problems more difficult to deal with.

'Don't Sweat The Small Stuff' by Richard Carlson (ISBN 0786881852) The central thesis of psychotherapist Richard Carlson’s bestselling Don’t Sweat The Small Stuff… And It’s All Small Stuff (1997) is this: to deal with angst or anger, what we need is not some upbeat self-help prescriptions for changing ourselves, but simply a measure of perspective.

Perspective helps us understand that there’s an art to understand what we should let go and what we should concern ourselves with. As I mentioned in my article on the concept of opportunity cost, it is important to focus our efforts on the important stuff, and not waste time on the insignificant and incidental things.

I’ve previously written about my favorite 5-5-5 technique for gaining perspective and guarding myself against anger erupting: I remove myself from the offending environment and contemplate if whatever I’m getting worked up over is of importance. I ask myself, “Will this matter in 5 days? Will this matter in 5 months? Will this matter in 5 years?”

Carlson stresses that there’s always a vantage point from which even the biggest stressor can be effectively dealt with. The challenge is to keep making that shift in perspective. When we achieve that “wise-person-in-me” perspective, our problems seem more controllable and our lives more peaceful.

Carlson’s prescriptions aren’t uncommon—we can learn to be more patient, compassionate, generous, grateful, and kind, all of which will improve the way we feel about ourselves and the way that other people feel when they are around us.

Some of Carlson’s 100 recommendations are trite and banal—for example, “make peace with imperfection,” “think of your problems as potential teachers,” “remember that when you die, your ‘in-basket’ won’t be empty,” and “do one thing at a time.” Others are more edifying:

  • Let others have the glory
  • Let others be “right” most of the time
  • Become aware of your moods and don’t allow yourself to be fooled by the low ones
  • Look beyond behavior
  • Every day, tell at least one person something you like, admire, or appreciate about them
  • Argue for your limitations, and they’re yours
  • Resist the urge to criticize
  • Read articles and books with entirely different points of view from your own and try to learn something

Carlson’s succinct insights have hit home with legions of the hurried and the harried. He became a bestselling author and a sought-after motivational speaker. Before his tragic death in 2006 at age 45, Carson followed up “Don’t Sweat The Small Stuff…” with some 20 tacky spinoffs intended particularly for spouses, parents, teenagers, new-weds, employees, and lovers.

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  2. The More You Can Manage Your Emotions, the More Effective You’ll Be
  3. Anger is the Hardest of the Negative Emotions to Subdue
  4. Lessons from the Princeton Seminary Experiment: People in a Rush are Less Likely to Help Others (and Themselves)
  5. Cope with Anxiety and Stop Obsessive Worrying by Creating a Worry Box

What the Buddha Taught About Restraining and Dealing with Anger

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Buddhist psychology identifies anger as one of the six root kleshas, detrimental emotional states that can cloud the mind, lead us to “unwholesome” actions, and cause our suffering.

Chapter XVII of the Dhammapada (ref. Max Muller’s Wisdom of the Buddha) compiles the teachings of the Buddha and his monastic community on the topic of restraining and dealing with anger:

  • “He who holds back rising anger like a rolling chariot, him I call a real driver; other people are but holding the reins.” (Verse 222)
  • “Beware of bodily anger, and control thy body! Leave the sins of the body, and with thy body practise virtue!” (Verse 231)
  • “Beware of the anger of the tongue, and control thy tongue! Leave the sins of the tongue, and practise virtue with thy tongue!” (Verse 232)
  • “Beware of the anger of the mind, and control thy mind! Leave the sins of the mind, and practise virtue with thy mind!” (Verse 233)
  • “The wise who control their body, who control their tongue, the wise who control their mind, are indeed well controlled.” (Verse 234)

As I’ve mentioned before, you will be at a marked disadvantage in life if you’re unable to perceive, endure, and manage negative emotions. And anger is the hardest of the negative emotions to subdue.

What the Buddha Taught About Restraining and Dealing with Anger

Despite the seemingly abstract nature of the questions philosophers ask, most philosophy books argue that investigating the nature of anger is important. Not only is it such a destructive emotion, but anger often sums up many other self-judgments—sadness, powerlessness, fear, regret—that are entwined into it.

The Zen priest Jules Shuzen Harris advices approaching feelings of anger with awareness and mindfulness in his insightful article on “Uprooting the Seeds of Anger” in the Summer 2012 issue of Tricycle: The Buddhist Review:

We must remember that we create our own anger. No one makes it for us. If we move from a particular event directly to our reaction, we are skipping a crucial awareness, a higher perspective on our own reactivity. What is that middle step, that deeper awareness? It is mindfulness about our own beliefs, our attitude, our understanding or lack of understanding about what has really happened. We notice that a given situation reliably provokes our anger, and yet somebody else can be exposed to the very same situation and not react angrily. Why is that? No one can tell us: we each have to find the answer ourselves, and to do that, we need to give ourselves the space to reflect mindfully.

We’re going to keep getting angry. It’s going to come up. It has come up in our lives before, and it will come up again. This practice is about becoming more mindful, becoming aware of how we are getting stuck. With care and work, we find ways to get unstuck. But we also know that the moment we get unstuck, we’re going to get stuck again. That’s why it is called practice—we never arrive. So when you find yourself upset or angry, use the moment as a part of your practice, as an opportunity to notice and uproot the seeds of anger and move into the heart of genuine compassion.

And as stated by the Chinese Sutra of Forty-two Chapters,

For those with no anger,
how can anger arise?
When you practice deep looking and master yourself,
you dwell in peace, freedom, and safety.
The one who offends another
after being offended by him,
harms himself and harms the other.
When you feel hurt
but do not hurt the other,
you are truly victorious.
Your practice and your victory benefit both of you.
When you understand the roots of anger in yourself and in the other,
your mind will enjoy true peace, joy, and lightness.
You become the doctor who heals himself and heals the other.
If you don’t understand,
you will think not getting angry to be the act of a fool.

Wondering what to read next?

  1. Change Your Perspective, Change Your Reactions
  2. Learn to Manage Your Negative Emotions and Yourself
  3. The More You Can Manage Your Emotions, the More Effective You’ll Be
  4. Anger is the Hardest of the Negative Emotions to Subdue
  5. Summary of Richard Carlson’s ‘Don’t Sweat The Small Stuff’

Moral Disengagement Leads People to Act Immorally and Justify Their Unprincipled Behavior

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Temptation of Christ on the First Day of Lent

Rationality Drives Human Behavior Only After Emotion and Impulse Lose Their Hegemony

People adapt moral standards that dissuade them from objectionable behavior. But these moral standards do not serve as a steadfast regulator of their moral actions. Occasionally, circumstances can make people to become selectively disengaged from those moral self-sanctions and end up pursuing unprincipled actions.

Particularly when people feel angry, pressured, or depressed, their mental footing tends to ebb away. Any state of emotional threat can let up their determination to act ethically and resist temptations. They lose discipline, get into a defensive mode, and become susceptible to thinking only about short-term benefits. They are more likely to engage in self-absorbed behaviors that they would otherwise spurn, especially if the payoff for such behavior is high and the odds of getting caught and punished are low.

Circumstances Sometimes Sway People to Engage in Behaviors That Conflict with Their Internalized Moral Standards

Moral disengagement is the psychological phenomenon that describes how people rationalize behavior that is at odds with their own moral principles. For example, suppose a teenager who has a principled framework that forbids theft. If he takes a newspaper without paying for it from a Starbucks store, he may rationalize his actions by telling himself that Starbucks warranted some harm because it overcharges its consumers and, until recently, purchased not all its coffee beans from certified fair trade sources.

'Moral Disengagement' by Albert Bandura (ISBN 1464160058) People engaging in wrongdoing often see that the rules are uncalled-for and unjustifiable. In their judgment, even though they may be breaking the rules and flouting conventions, they’re persuaded that they’re really not doing anything wrong because the rules deserve to be violated.

Moral reasoning usually deprives people when they devalue their prey and malign their victims (“her tattletaling deserved it” or “he brandish a knife, hence I pulled out my gun.”)

Stanford Psychologist Albert Bandura, who introduced the concept of moral disengagement, identified eight cognitive mechanisms (book) that disengage a person’s internal moral standards from his/her actions, thereby causing unethical behavior without conspicuous remorse or self-censure.

Idea for Impact: Be Wary of Suspending Your Moral Standards to Reduce Self-Censure

When circumstances or people provoke you to potentially regretful behavior, realize that you are a self-determining agent, and that you have a moral and ethical responsibility to behave with integrity and pursue wholesome actions. Step back and ask yourself, “Normally, would I judge this contemplated action to be wrong? Are my ways of thinking flawed? Am I defending the harm I am causing by blaming others? Am I criticizing the victim to justify my destructive actions?”

When in doubt, use Warren Buffett’s rule of thumb for personal integrity: “I want [people] to ask themselves whether they are willing to have any contemplated act appear the next day on the front page of their local paper—to be read by their spouses, children and friends—with the reporting done by an informed and critical reporter.”

Wondering what to read next?

  1. Learn to Manage Your Negative Emotions and Yourself
  2. The More You Can Manage Your Emotions, the More Effective You’ll Be
  3. Anger is the Hardest of the Negative Emotions to Subdue
  4. Summary of Richard Carlson’s ‘Don’t Sweat The Small Stuff’
  5. How People Defend Themselves in a Crisis

How People Defend Themselves in a Crisis

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How People Defend Themselves in a Crisis The desire to protect and enhance one’s self-image is among the strongest motives of human behavior. No wonder scientific literature is laden with discussions on the ways in which people invoke self-deception in the interest of maintaining a favorable sense of their selves.

People have a propensity to avoid conscious awareness of fear-triggering worries, conflicts, and uncertainties. They engage in thought patterns that distort the external realities as a way of coping with distress.

Psychologists use the term “ego defense mechanisms” to describe the pattern of thought and behavior that arises in response to the perception of psychical danger.

Defense Mechanisms Play an Important Role in Self-Preservation

Sigmund Freud (1856–1939) wrote in The Ego and the Id (1923,) “We have come upon something in the ego itself which is also unconscious, which behaves exactly like the repressed—that is, which produces powerful effects without itself being conscious and which requires special work before it can be made conscious.” Freud’s daughter, Anna Freud (1895–1982,) and other psychologists identified twelve primary defense mechanisms:

  1. Denial: explicitly refusing to acknowledge the threatening reality even when presented with indisputable data (e.g. someone with a terminal illness rejecting the imminence of his death.) Denial may give the respondent some time to evaluate the meaning and seriousness of the threatening reality before reacting to it.
  2. Disavowal: acknowledging the threatening reality but downplaying its significance
  3. Suppression: intentionally engaging distractions to eliminate from consciousness any thoughts of the threatening reality
  4. Fixation: committing inflexibly to one specific mind-set or course of action
  5. Substitution: replacing an unattainable or unacceptable instinctual object or emotion with one that is more accessible or tolerable
  6. Displacement / Transference: redirecting emotions from their original object to a substitute object that is somehow associated with the original one.
  7. Compensation: making amends for a perceived deficiency that cannot be eliminated (e.g., a physical defect) by excelling in some other way.
  8. Grandiosity: exaggerated feeling of power or influence over the threatening reality
  9. Idealization: ascribing power or influence to an existent or imaginary “savior” (an individual or a organization)
  10. Defense Mechanisms Play an Important Role in Self-Preservation Intellectualization: thoroughly rationalizing a particular thought or action, by means of a misleading, but self-serving justification
  11. Projection: incorrectly attributing to others any objectionable thoughts or actions. According to Sigmund Freud, projection makes a person perceive his objectionable character traits in others as a means of avoiding seeing those very faults in himself. For example, a man who cannot accept his own anger may cope with his feelings by accusing others as angry.
  12. Splitting: fragmenting, isolating, and focusing on only certain elements of the threatening reality, instead of considering the complexity brought about by the crisis as a coherent whole

Idea for Impact: It pays to familiarize yourself with these twelve defense mechanisms and be able to identify them in how you (and others) react to emotionally charged situations, especially in close relationships. Defense mechanisms are natural forms of self-protection. However, used excessively, they can turn out to be pathological.

Reference: Cheryl Travers, “Handling the Stress” in Michael Bland (Ed.) Communicating out of a Crisis (1998)

Wondering what to read next?

  1. The More You Can Manage Your Emotions, the More Effective You’ll Be
  2. Anger is the Hardest of the Negative Emotions to Subdue
  3. Learn to Manage Your Negative Emotions and Yourself
  4. Change Your Perspective, Change Your Reactions
  5. Summary of Richard Carlson’s ‘Don’t Sweat The Small Stuff’