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Hatred or hate is an intense negative emotional response towards certain people, things or ideas, usually related to opposition or revulsion toward something. [1] Hatred is often associated with intense feelings of anger, contempt, and disgust. Hatred is sometimes seen as the opposite of love.
A number of different definitions and perspectives on hatred have been put forth. Philosophers have been concerned with understanding the essence and nature of hatred, while some religions view it positively and encourage hatred toward certain outgroups. Social and psychological theorists have understood hatred in a utilitarian sense. Certain public displays of hatred are sometimes legally proscribed in the context of pluralistic cultures that value tolerance.
Hatred may encompass a wide range of gradations of emotion and have very different expressions depending on the cultural context and the situation that triggers the emotional or intellectual response. Based on the context in which hatred occurs, it may be viewed favorably, unfavorably, or neutrally by different societies.
As an emotion, hatred can be short-lived or long-lasting. [2] It can be of low intensity - 'I hate broccoli' - or high intensity: 'I hate the whole world'. [3] In some cases, hatred can be a learned response from external influences, such as from being abused, misled, or manipulated. As a general rule, hatred is the deep psychological response to feeling trapped or being unable to understand certain sociological phenomena. Robert Sternberg saw three main elements in hatred:
The important self-protective function, to be found in hatred, [4] can be illustrated by Steinberg's analysis of 'mutinous' hatred, whereby a dependent relationship is repudiated in a quest for autonomy. [5]
Sigmund Freud defined hate as an ego state that wishes to destroy the source of its unhappiness, stressing that it was linked to the question of self-preservation. [6] Donald Winnicott highlighted the developmental step involved in hatred, with its recognition of an outside object: "As compared to magical destruction, aggressive ideas and behaviour take on a positive value, and hate becomes a sign of civilization". [7]
In his wake, object relations theory has emphasised the importance of recognising hate in the analytic setting: the analyst acknowledges his own hate (as revealed in the strict time-limits and the fee charged), [8] which in turn may make it possible for the patient to acknowledge and contain their previously concealed hate for the analyst. [4]
Adam Phillips went so far as to suggest that true kindness is impossible in a relationship without hating and being hated, so that an unsentimental acknowledgement of interpersonal frustrations and their associated hostilities can allow real fellow-feeling to emerge. [9]
In legal jargon, a hate crime (also known as a "bias-motivated crime") is a criminal act which may or may not be motivated by hate. Those who commit hate crimes target victims because of their perceived membership in a certain social group, usually defined by race, gender, religion, sexual orientation, mental disorder, disability, class, ethnicity, nationality, age, gender identity, or political affiliation. [10] Incidents may involve physical assault, destruction of property, bullying, harassment, verbal abuse or insults, or offensive graffiti or letters (hate mail). [11]
Hate speech is speech perceived to disparage a person or group of people based on their social or ethnic group, [12] such as race, sex, age, ethnicity, nationality, religion, sexual orientation, gender identity, mental disorder, disability, language ability, ideology, social class, occupation, appearance (height, weight, skin color, etc.), mental capacity, and any other distinction that might be considered a liability. The term covers written as well as oral communication and some forms of behaviors in a public setting. It is also sometimes called antilocution and is the first point on Allport's scale which measures prejudice in a society. In many countries, deliberate use of hate speech is a criminal offence prohibited under incitement to hatred legislation. It is often alleged that the criminalization of hate speech is sometimes used to discourage legitimate discussion of negative aspects of voluntary behavior (such as political persuasion, religious adherence and philosophical allegiance). There is also some question as to whether or not hate speech falls under the protection of freedom of speech in some countries.
Both of these classifications have sparked debate, with counter-arguments such as, but not limited to, a difficulty in distinguishing motive and intent for crimes, as well as philosophical debate on the validity of valuing targeted hatred as a greater crime than general misanthropy and contempt for humanity being a potentially equal crime in and of itself.[ citation needed ]
The neural correlates of hate have been investigated with an fMRI procedure. In this experiment, people had their brains scanned while viewing pictures of people they hated. The results showed increased activity in the middle frontal gyrus, right putamen, bilaterally in the premotor cortex, in the frontal pole, and bilaterally in the medial insular cortex of the human brain. [13]
Those suffering from Misophonia have been known to express hatred when triggered. [14]
Hate, like love, takes different shapes and forms in different languages. [15] While it may be fair to say that one single emotion exists in English, French (haine), and German (Hass), hate is historically situated and culturally constructed: it varies in the forms in which it is manifested. Thus a certain relationless hatred is expressed in the French expression J'ai la haine, which has no precise equivalent in English; while for English-speakers, loving and hating invariably involve a force, an object, or a person, and therefore, a relationship with something or someone, J'ai la haine (literally, I have hate) precludes the idea of an emotion directed at a person. [16] This is a form of frustration, apathy and animosity which churns within the subject but establishes no relationship with the world, other than an aimless desire for destruction.
French forms of anti-Americanism have been seen as a specific form of cultural resentment, registering joy-in-hate. [17]
A United Nations Special Rapporteur on freedom and religion cited the concept of collective hatred based on religion, which he described as a man-made phenomenon caused by deliberate actions and omissions of hate-mongers. [18]
Hatred can also be sanctioned by religion. The Hebrew word describing the psalmist's "perfect hatred" (Ps. 139.22) means that it "brings a process to completion". [19] Religion can employ extreme speech in an attempt convert new adherents and that extreme speech made against other religions or their adherents can result in situations of religious hatred. [20]
Philosophers from the ancient time sought to describe hatred and today, there are different definitions available. Aristotle, for instance, viewed it as distinct from anger and rage, describing hate as a desire to annihilate an object and is incurable by time. [21] David Hume also offered his own conceptualization, maintaining that hatred is an irreducible feeling that is not definable at all. [22]
Emotions are physical and mental states brought on by neurophysiological changes, variously associated with thoughts, feelings, behavioral responses, and a degree of pleasure or displeasure. There is no scientific consensus on a definition. Emotions are often intertwined with mood, temperament, personality, disposition, or creativity.
A hate crime is crime where a perpetrator targets a victim because of their physical appearance or perceived membership of a certain social group.
Misogyny is hatred of, contempt for, or prejudice against women or girls. It is a form of sexism that can keep women at a lower social status than men, thus maintaining the social roles of patriarchy. Misogyny has been widely practised for thousands of years. It is reflected in art, literature, human societal structure, historical events, mythology, philosophy, and religion worldwide.
A metaphor is a figure of speech that, for rhetorical effect, directly refers to one thing by mentioning another. It may provide clarity or identify hidden similarities between two different ideas. Metaphors are usually meant to create a likeness or an analogy.
Friedrich Wilhelm Christian Karl Ferdinand von Humboldt was a German philosopher, linguist, government functionary, diplomat, and founder of the Humboldt University of Berlin. In 1949, the university was named after him and his younger brother, Alexander von Humboldt, a naturalist.
Misanthropy is the general hatred, dislike, or distrust of the human species, human behavior, or human nature. A misanthrope or misanthropist is someone who holds such views or feelings. Misanthropy involves a negative evaluative attitude toward humanity that is based on humankind's flaws. Misanthropes hold that these flaws characterize all or at least the greater majority of human beings. They claim that there is no easy way to rectify them short of a complete transformation of the dominant way of life. Various types of misanthropy are distinguished in the academic literature based on what attitude is involved, at whom it is directed, and how it is expressed. Either emotions or theoretical judgments can serve as the foundation of the attitude. It can be directed toward all humans without exception or exclude a few idealized people. In this regard, some misanthropes condemn themselves while others consider themselves superior to everyone else. Misanthropy is sometimes associated with a destructive outlook aiming to hurt other people or an attempt to flee society. Other types of misanthropic stances include activism by trying to improve humanity, quietism in the form of resignation, and humor mocking the absurdity of the human condition.
Anthropology of religion is the study of religion in relation to other social institutions, and the comparison of religious beliefs and practices across cultures. The anthropology of religion, as a field, overlaps with but is distinct from the field of Religious Studies. The history of anthropology of religion is a history of striving to understand how other people view and navigate the world. This history involves deciding what religion is, what it does, and how it functions. Today, one of the main concerns of anthropologists of religion is defining religion, which is a theoretical undertaking in and of itself. Scholars such as Edward Tylor, Emile Durkheim, E.E. Evans Pritchard, Mary Douglas, Victor Turner, Clifford Geertz, and Talal Asad have all grappled with defining and characterizing religion anthropologically.
A worldview or Weltanschauung is the fundamental cognitive orientation of an individual or society encompassing the whole of the individual's or society's knowledge, culture, and point of view. A worldview can include natural philosophy; fundamental, existential, and normative postulates; or themes, values, emotions, and ethics.
Appeal to emotion or argumentum ad passiones is an informal fallacy characterized by the manipulation of the recipient's emotions in order to win an argument, especially in the absence of factual evidence. This kind of appeal to emotion is irrelevant to or distracting from the facts of the argument and encompasses several logical fallacies, including appeal to consequences, appeal to fear, appeal to flattery, appeal to pity, appeal to ridicule, appeal to spite, and wishful thinking.
A hate group is a social group that advocates and practices hatred, hostility, or violence towards members of a race, ethnicity, nation, religion, gender, gender identity, sexual orientation, or any other designated sector of society. According to the United States Federal Bureau of Investigation (FBI), a hate group's "primary purpose is to promote animosity, hostility, and malice against persons belonging to a race, religion, disability, sexual orientation, or ethnicity/national origin which differs from that of the members of the organization."
The Theory of Moral Sentiments is a 1759 book by Adam Smith. It provided the ethical, philosophical, economic, and methodological underpinnings to Smith's later works, including The Wealth of Nations (1776), Essays on Philosophical Subjects (1795), and Lectures on Justice, Police, Revenue, and Arms (1763).
The following outline is provided as an overview of and topical guide to the human self:
Ethnic hatred, inter-ethnic hatred, racial hatred, or ethnic tension refers to notions and acts of prejudice and hostility towards an ethnic group to varying degrees.
Emotional conflict is the presence of different and opposing emotions relating to a situation that has recently taken place or is in the process of being unfolded. They may be accompanied at times by a physical discomfort, especially when a functional disturbance has become associated with an emotional conflict in childhood, and in particular by tension headaches "expressing a state of inner tension...[or] caused by an unconscious conflict".
Love and hate as co-existing forces have been thoroughly explored within the literature of psychoanalysis, building on awareness of their co-existence in Western culture reaching back to the “odi et amo” of Catullus, and Plato's Symposium.
Neville Symington was a member of the Middle Group of British Psychoanalysts which argues that the primary motivation of the child is object-seeking rather than drive gratification. He published a number of books on psychoanalytic topics, and was President of the Australian Psychoanalytical Society from 1999 to 2002.
An enemy or a foe is an individual or a group that is considered as forcefully adverse or threatening. The concept of an enemy has been observed to be "basic for both individuals and communities". The term "enemy" serves the social function of designating a particular entity as a threat, thereby invoking an intense emotional response to that entity. The state of being or having an enemy is enmity, foehood or foeship.
Religious offenses are actions that are considered to violate religious sensibilities and arouse negative emotions in people with strong religious beliefs. Traditionally, there are three unique types of acts that are considered to be religious offenses:
Online hate speech is a type of speech that takes place online with the purpose of attacking a person or a group based on their race, religion, ethnic origin, sexual orientation, disability, and/or gender. Online hate speech is not easily defined, but can be recognized by the degrading or dehumanizing function it serves.
Hate speech is public speech that expresses hate or encourages violence towards a person or group based on something such as race, religion, sex, or sexual orientation. Hate speech is "usually thought to include communications of animosity or disparagement of an individual or a group on account of a group characteristic such as race, colour, national origin, sex, disability, religion, or sexual orientation".