Outrage and righteous indignation: ideology and imagery of suburbia

2003 ◽  
pp. 183-201
Keyword(s):  
Righteous Indignation

Rationality through the Eyes of Shame: Oppression and Liberation via Emotion*

Hypatia ◽  
2019 ◽  
Vol 34 (2) ◽  
pp. 286-308
Author(s):  
Cecilea Mun
Keyword(s):  
Epistemic Injustice ◽  
Standard Account ◽  
Self Assessment ◽  
Self Evaluation ◽  
Righteous Indignation

Standard accounts of shame characterize it as an emotion of global negative self‐assessment, in which an individual necessarily accepts or assents to a global negative self‐evaluation. According to nonstandard accounts of shame, experiences of shame need not involve a global negative self‐assessment. I argue here in favor of nonstandard accounts of shame over standard accounts. First, I begin with a detailed discussion of standard accounts of shame, focusing primarily on Gabriele Taylor's standard account (Taylor 1985). Second, I illustrate how Adrian Piper's experience of groundless shame can be portrayed as 1) both a rational and an irrational experience of shame, in accordance with Taylor's account as a paradigm model of standard accounts of shame, and 2) as a rational experience of shame when taken in its own right as a legitimate, rational account of shame (Piper 1992/1996). Third, without denying that some experiences of shame either are or can be irrational experiences of shame, I elucidate how standard accounts of shame can act as mechanisms of epistemic injustice, and in doing so can transmute the righteous indignation of the marginalized by recasting them as shameful experiences (that is, by recasting them as experiences of the righteous shame of the marginalized).

Xodus Musings: Reflections on Womanist Tar Baby Theology

1993 ◽  
Vol 50 (1) ◽  
pp. 38-44
Author(s):  
Garth Baker-Fletcher
Keyword(s):  
United States ◽  
Black Men ◽  
Martin Luther ◽  
The United States ◽  
Righteous Indignation ◽  
Martin Luther King

“As heretical as it may seem, those who experience the boot of fierce power on their throats do not envision Jesus as anything but full of righteous indignation for the injustice visited them in the name of Jesus. So, the historical Nat Turner and all of his psycho-symbolic ancestors still living inside of black men look to Jesus as the Eschatological One, coming to set things aright. Since Martin Luther King and Malcom X could not change the destructive, oppressive ways of the United States, Jesus will.”

Cynic Philosophical Humor as Exposure of Incongruity

2019 ◽  
Vol 24 (1) ◽  
pp. 27-52
Author(s):  
Christopher Turner ◽  
Keyword(s):  
Sense Perception ◽  
Theodor Adorno ◽  
Righteous Indignation ◽  
Incongruity Theory ◽  
State Of Affairs

I examine several recent interpretations of Cynic philosophy. Next, I offer my own reading, which draws on Schopenhauer’s Incongruity Theory of Humor, Aristotle’s account of the emotions in the Rhetoric, and the work of Theodor Adorno. I argue that Cynic humor is the deliberate exposure of incongruities between what a thing or state of affairs is supposed to be (either by nature or according to tradition) and what it in fact is, as evidenced by its present manifestation to our sense-perception and thought. Finally, I interpret the significance of this new reading: the exposure of incongruity aims to elicit a response of righteous indignation at the failure of phenomena to live up to our reasonable expectations. Cynic humor redeems the value of ‘wrong life’ by rendering its wrongness palpable and thus intolerable, by availing itself of reason’s inability to withstand flagrant contradictions.

Homeric Society: A Shame-Culture?

1987 ◽  
Vol 34 (2) ◽  
pp. 121-125 ◽  
Author(s):  
J. T. Hooker
Keyword(s):  
Greek Society ◽  
Shame Culture ◽  
Righteous Indignation ◽  
The Mind ◽  
Sense Of Shame

It is widely known that in the first two chapters of his Greeks and the Irrational E. R. Dodds borrowed the terms ‘shame-culture’ and ‘guilt-culture’ and applied them to early Greek society. According to Dodds, the society depicted by Homer knew nothing of guilt or the sanction of guilt: what acted as a motivating force was aidōs, ‘shame’ or ‘sense of shame’, of which the sanction was nemesis, ‘righteous indignation’. In other words, the warriors of the heroic caste were impelled to certain courses of action, or were restrained from others, by aidōs: they were ashamed of ‘losing face’ among their equals or inferiors, and this fear of public indignation kept before the mind of the heroes where their duty lay. As the Archaic age advanced (Dodds contends), the sense of guilt became manifest, without however displacing entirely the assumptions of the earlier ‘shame-culture’.

II.—The Age of the Morte Slate Fossils

1897 ◽  
Vol 4 (3) ◽  
pp. 105-109
Author(s):  
Henry Hicks
Keyword(s):  
Quarterly Journal ◽  
Geological Society ◽  
Righteous Indignation ◽  
Future Work ◽  
Geological Magazine

In the last number of the Geological Magazine Dr. J. W. Gregory has undertaken to give an opinion on the whole of the fossils described by me from the Morte Slates in the Quarterly Journal of the Geological Society of May, 1896. He says he has been tempted to do this because someone had “recently read to the Geological Society of Cornwall” a paper in which he “assumes the Silurian age of the Morte Slates to be so well established that it may be accepted as the basis for future work.” Clearly this was too much for Dr. Gregory, and his righteous indignation compelled him at once to endeavour to put a stop to any such assumption. I do not, however, think that I shall have much difficulty in showing that Dr. Gregory's facts and conclusions are unreliable, and show a want of care and discrimination.

Moral Outrage and Righteous Indignation

G.A.T.C.A. ◽  
2017 ◽  
pp. 7-14
Author(s):  
Ross K. McGill ◽  
Christopher A. Haye ◽  
Stuart Lipo
Keyword(s):  
Moral Outrage ◽  
Righteous Indignation

The Vision of Homer: The Eyes of Heroes and Gods

Antichthon ◽  
1994 ◽  
Vol 28 ◽  
pp. 1-15
Author(s):  
Soteroula Constantinidou
Keyword(s):  
Focus Attention ◽  
Righteous Indignation ◽  
Facial Gestures ◽  
The Way

It is evident’that references to eyes and vision in Homer are mainly formulaic. However, in a stimulating article J.P. Holoka discussed the Homeric formula ύπόδρα ίδών showing that ‘In all instances, the facial gesture ύπόδρα ίδών charges the speech it introduces with a decidedly minatory fervency and excitement: a threshold has been reached and such inflammable materials as wounded pride, righteous indignation, frustration, shame, and shock are nearing the combustion point.’ Homeric facial gestures may thus reflect aspects of character and reveal psychological situations; they may, in a way, substitute for acts and above all for words. This study, therefore, will attempt to concentrate, or rather to focus attention, on the eyes of Homeric heroes—and in some cases on those of gods—and where it is possible on their reflections of characters. In certain cases the way the Homeric heroes see and the subsequent details add one more dimension to the depiction of their characters; that is, the supplement to their acts and sayings3 makes for a better understanding of them.

Sign in / Sign up

Export Citation Format

Share Document