Burried Alive

Hatred (or hate) is a deep and emotional extreme dislike, directed against a certain object or class of objects. The objects of such hatred can vary widely, from inanimate objects to animals, oneself or other people, entire groups of people, people in general, existence, or the whole world. Though not necessarily, hatred is often associated with feelings of anger and disposition towards hostility against the objects of hatred. Hatred can drive oneself to extreme actions. Actions upon people or oneself after a lingering thought are not uncommon. Hatred can result in extreme behavior including violence, murder, and war.

Contents [hide]

1 Philosophical views

1.1 Christianity

2 Ethnolinguistics

3 Psychoanalytic views

4 Neurological research

5 Legal issues

6 See also

7 References

8 Further reading

[edit] Philosophical viewsPhilosophers have offered many influential definitions of hatred. René Descartes viewed hate as an awareness that something is bad combined with an urge to withdraw from it. Baruch Spinoza defined hate as a type of pain that is due to an external cause. Aristotle viewed hate as a desire for the annihilation of an object that is incurable by time. David Hume believed that hate is an irreducible feeling that is not definable at all.[1]

[edit] ChristianityThough hate is usually considered to be a negative emotion by philosophers, religious philosophers such as Saint Augustine and Thomas Aquinas maintain that it is only healthy to hate sin. Both the Old and the New Testaments quote various forms of hate. David, in his Psalms, thanks God for destroying those that hate him, and thanks Him for hating his enemies.[2] This is the era of wars and kingdoms; armies destroy enemies, hate is political and military. But it is also domestic: David's sons hate each other, and Absalom, David's favorite, will kill his half-brother after the latter rapes and spurns his sister. And after banishment, Abasalom will hate his father and try to destroy him. In the New Testament, hatred focuses on the soul. Evil is internalised and the focus of hatred becomes that part of the heart, the sinning self. Destruction of sinners is celebrated. But all people are, according to the gospels, sinners, and only have to look inside of themselves in order to find sin. In religious terms, therefore, love and hate are inextricable. Loving good means hating sin and turning from vice. Love, as Aquinas teaches, must be divided into love of good things, the healthy movement of the soul true to itself, and love of inappropriate objects, the desire to have and use what may by bad for the soul.[original research?]

[edit] EthnolinguisticsJames W. Underhill, in his Ethnolinguistics and Cultural Concepts: truth, love, hate & war, (2012) discusses the origin and the metaphoric representations of hate in various languages. He stresses that love and hate are social, and culturally constructed. For this reason, hate is historically situated. Although it is fair to say that one single emotion exists in English, French (haine), and German (Hass), hate varies in the forms in which it is manifested. A certain relationless hatred is expressed in the French expression J'ai la haine, which has no equivalent in English. While for English-speakers, loving and hating invariably involve 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. 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. Underhill (following Philippe Roger) also considers French forms of anti-americanism as a specific form of cultural resentment. At the same time, he analyses the hatred promoted by Reagan in his rhetoric directed against the "Evil-Empire". And Underhill suggests it is worrying that foreign languages (French, German, Spanish and Czech) are uncritically assimilating forms of hatred exported by neo-conservative discourse which permeate these languages via the translation of political journalism and the rhetoric of the "War-on-Terror" and