Federal Signal: Anleger aufgepasst!

Many people have a lot of trouble with their anger. They may fear that they might express their anger in destructive ways that could lead others to reject them.

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Anger is a normal emotion we all have experienced. Whether it’s anger at another person for something, or anger over the various injustices in the world, anger is a common human feeling and response.

Nach drei Jahren bekommt er unter gleichen Bedingungen Prozent, maximal erhält er nach vier Jahren Laufzeit Prozent seiner Anlagesumme zurück. Anleger haben also die Chance, eine jährliche Rendite von 8 Prozent zu erzielen. Zu diesem Zweck wird bei der Emission eine Kursgrenze festgelegt.

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Horizon graphs provide a compressed and efficient visualization of time series data. Weekly non-commercial trading statistics in the U. View the latest economic figures graphed against historical economic data for major economic regions. Your capital is at risk. Neuroscience has shown that emotions are generated by multiple structures in the brain. The rapid, minimal, and evaluative processing of the emotional significance of the sensory data is done when the data passes through the amygdala in its travel from the sensory organs along certain neural pathways towards the limbic forebrain.

Emotion caused by discrimination of stimulus features, thoughts, or memories however occurs when its information is relayed from the thalamus to the neocortex. Distinguishing between genetic and environmental factors however requires further research and actual measurement of specific genes and environments.

The external expression of anger can be found in physiological responses, facial expressions, body language , and at times in public acts of aggression. Blood flows to the hands.

Perspiration increases particularly when the anger is intense. The brow muscles move inward and downward, fixing a hard stare on the target. The arms are raised and a squared-off stance is adopted. The body is mobilized for immediate action, often manifesting as a subjective sense of strength, self-assurance, and potency. This may encourage the impulse to strike out. Ancient Greek philosophers, describing and commenting on the uncontrolled anger, particularly toward slaves, in their society generally showed a hostile attitude towards anger.

Galen and Seneca regarded anger as a kind of madness. They all rejected the spontaneous, uncontrolled fits of anger and agreed on both the possibility and value of controlling anger. There were however disagreements regarding the value of anger.

For Seneca, anger was "worthless even for war. He argued that " Aristotle on the other hand, ascribed some value to anger that has arisen from perceived injustice because it is useful for preventing injustice. Seneca held that "red-haired and red-faced people are hot-tempered because of excessive hot and dry humors.

Strongman perhaps because their works were not intended for women. Some of them that discuss it, such as Seneca, considered women to be more prone to anger than men.

Seneca addresses the question of mastering anger in three parts: One should avoid being too busy or deal with anger-provoking people. Unnecessary hunger or thirst should be avoided and soothing music be listened to. In dealing with other people, one should not be too inquisitive: It is not always soothing to hear and see everything. When someone appears to slight you, you should be at first reluctant to believe this, and should wait to hear the full story.

You should also put yourself in the place of the other person, trying to understand his motives and any extenuating factors, such as age or illness. A certain kind of deception, Seneca says, is necessary in dealing with angry people. Galen repeats Seneca's points but adds a new one: Galen also gives some hints for finding a good teacher. Seneca warns that this education should not blunt the spirit of the children nor should they be humiliated or treated severely. At the same time, they should not be pampered.

Children, Seneca says, should learn not to beat their playmates and not to become angry with them. Seneca also advises that children's requests should not be granted when they are angry.

During the period of the Roman Empire and the Middle Ages , philosophers elaborated on the existing conception of anger, many of whom did not make major contributions to the concept. For example, many medieval philosophers such as Ibn Sina Avicenna , Roger Bacon and Thomas Aquinas agreed with ancient philosophers that animals cannot become angry.

He also argued that animal will is "conditioned by anger and appetite" in contrast to human will which is "conditioned by the intellect. Wrath was sinful because of the social problems it caused, sometimes even homicide. It served to ignore those who are present, contradicts those who are absent, produces insults, and responds harshly to insults that are received. Aquinas felt that if anger was justified, it was not a sin.

For example, "He that is angry without cause, shall be in danger; but he that is angry with cause, shall not be in danger: Therefore to be angry is not always an evil. The concept of wrath contributed to a definition of gender and power. Many medieval authors in agreed the differences between men and women were based on complexion, shape, and disposition.

Complexion involved the balance of the four fundamental qualities of heat, coldness, moistness, and dryness. When various combinations of these qualities are made they define groups of certain people as well as individuals.

Hippocrates, Aristotle, and Galen all agreed on that, in terms of biology and sexual differentiation, heat was the most important of the qualities because it determined shape and disposition. Disposition included a balance of the previous four qualities, the four elements and the four humors. For example, the element of fire shared the qualities of heat and dryness: Hot and dry individuals were active, dominant, and aggressive.

The opposite was true with the element of water. Water, is cold and moist, related closely to phlegm: While these trait clusters varied from individual to individual most authors in the Middle Ages assumed certain clusters of traits characterized men more than women and vice versa. Scholars posted that females were seen by authors in the Middle Ages to be more phlegmatic cold and wet than males, meaning females were more sedentary and passive than males. Aristotle identified traits he believed women shared: Thus medieval women were supposed to act submissively toward men and relinquish control to their husbands.

While most women were phlegmatic, individual women under certain circumstances could also be choleric. Medieval scholars believed most men were choleric, or hot and dry. Thus they were dominant and aggressive. Barton Aristotle also identified characteristics of men: Men were aware of the power they held. Given their choleric "nature", men exhibited hot temperatures and were quick to anger. Masculinity involved a wide range of possible behaviors, and men were not angry all the time. Every man's humoral balance was different, some men were strong, other weak, also some more prone to wrath then others.

For instance, David Brakke maintained:. Maimonides considered being given to uncontrollable passions as a kind of illness. Like Galen, Maimonides suggested seeking out a philosopher for curing this illness just as one seeks out a physician for curing bodily illnesses.

Roger Bacon elaborates Seneca's advices. Many medieval writers discuss at length the evils of anger and the virtues of temperance. In a discussion of confession , John Mirk , an English 14th-century Augustinian writer, tells priests how to advise the penitent by considering the spiritual and social consequences of anger: In The Canon of Medicine , Ibn Sina Avicenna modified the theory of temperaments and argued that anger heralded the transition of melancholia to mania, and explained that humidity inside the head can contribute to such mood disorders.

On the other hand, Ahmed ibn Sahl al-Balkhi classified anger along with aggression as a type of neurosis , [78] while al-Ghazali argued that anger takes form in rage, indignation and revenge, and that "the powers of the soul become balanced if it keeps anger under control. The modern understanding of anger may not be greatly advanced over that of Aristotle.

Regarding the latter, David Hume argues that because "anger and hatred are passions inherent in our very frame and constitution, the lack of them is sometimes evidence of weakness and imbecility.

The latter does not seem to have been of much concern to earlier philosophers. The American psychologist Albert Ellis has suggested that anger, rage, and fury partly have roots in the philosophical meanings and assumptions through which human beings interpret transgression.

In Judaism , anger is a negative trait. Restraining oneself from anger is seen as noble and desirable, as Ethics of the Fathers states:. He who subdues his evil inclination, as it is stated, 'He who is slow to anger is better than a strong man, and he who masters his passions is better than one who conquers a city' Proverbs Maimonides rules that one who becomes angry is as though that person had worshipped idols.

In its section dealing with ethical traits a person should adopt, the Kitzur Shulchan Aruch states: You should train yourself not to become angry even if you have a good reason to be angry.

In modern writings, Rabbi Harold Kushner finds no grounds for anger toward God because "our misfortunes are none of His doing. Both Catholic and Protestant writers have addressed anger. Wrath is one of the Seven Deadly Sins in Catholicism; and yet the Catechism of the Catholic Church states canons and that anger is among the passions, and that "in the passions, as movements of the sensitive appetite, there is neither good nor evil.

Medieval Christianity vigorously denounced wrath as one of the seven cardinal, or deadly sins , but some Christian writers at times regarded the anger caused by injustice as having some value. Delany in the Catholic Encyclopedia defines anger as "the desire of vengeance" and states that a reasonable vengeance and passion is ethical and praiseworthy. Vengeance is sinful when it exceeds its limits in which case it becomes opposed to justice and charity.

For example, "vengeance upon one who has not deserved it, or to a greater extent than it has been deserved, or in conflict with the dispositions of law, or from an improper motive" are all sinful. An unduly vehement vengeance is considered a venial sin unless it seriously goes counter to the love of God or of one's neighbor. A more positive view of anger is espoused by Roman Catholic pastoral theologian Henri J. In the Bible, says Father Nouwen, "it is clear that only by expressing our anger and hatred directly to God will we come to know the fullness of both his love and our freedom.

The countess gave birth to the son she had long wanted, but the child died. She was fiercely angry. When the priest called, the countess vented her anger toward her daughter and husband, then at the priest who responded gently, "open your heart to [God].

When you've forced me to admit that I hate Him, will you be any better off? Hate is indifference and contempt. Now at last you're face to face with Him Shake your fist at Him, spit in His face, scourge Him. By confessing her hate, she was enabled to say, "all's well.

Everyone experiences anger, Andrew D. Lester observes, and furthermore anger can serve as "a spiritual friend, a spiritual guide, and a spiritual ally. Paul's admonition in his Epistle to the Ephesians 4: However, expressing one's anger toward God can deepen the relationship. FitzSimons Allison holds that "we worship God by expressing our honest anger at him. Biblical scholar Leonard Pine concludes from his studies in the Book of Habakkuk that "far from being a sin, proper remonstration with God is the activity of a healthy faith relationship with Him.

In Hinduism , anger is equated with sorrow as a form of unrequited desire. The objects of anger are perceived as a hindrance to the gratification of the desires of the angry person. Anger is considered to be packed with more evil power than desire. As for the agitations of the bickering mind, they are divided into two divisions. Frustration of material desires produces anger. Anger is defined in Buddhism as: Buddhist monks, such as Dalai Lama , the spiritual leader of Tibetans in exile, sometimes get angry.

Thus, in response to the question: Buddhism in general teaches that anger is a destructive emotion and although anger might have some positive effects in terms of survival or moral outrage, I do not accept that anger of any kind as sic a virtuous emotion nor aggression as constructive behavior. The Gautama Buddha sic has taught that there are three basic kleshas at the root of samsara bondage, illusion and the vicious cycle of rebirth. These are greed, hatred, and delusion—also translatable as attachment, anger, and ignorance.

They bring us confusion and misery rather than peace, happiness, and fulfillment. It is in our own self-interest to purify and transform them. Buddhist scholar and author Geshe Kelsang Gyatso has also explained Buddha 's teaching on the spiritual imperative to identify anger and overcome it by transforming difficulties: When things go wrong in our life and we encounter difficult situations, we tend to regard the situation itself as our problem, but in reality whatever problems we experience come from the side of the mind.

If we responded to difficult situations with a positive or peaceful mind they would not be problems for us. Eventually, we might even regard them as challenges or opportunities for growth and development.