Displaced Anger Quotes

Let’s take this figure of the feminist killjoy seriously. Does the feminist kill other people’s joy by pointing out moments of sexism? Or does she expose the bad feelings that get hidden, displaced, or negated under public signs of joy? Does bad feeling enter the room when somebody expresses anger about things, or could anger be the moment when the bad feelings that circulate through objects get brought to the surface in a certain way?

Perhaps the most devastating and damaging thing that can happen to someone is to fail to fulfill his potential. A kind of gnawing emptiness, longing, frustration, and displaced anger overwhelms people when this occurs. Whether the anger is turned inward on the self, or outward towards others, dreadful destruction results.

People get very angry when police officers are accused of a crime, but that anger is often displaced toward the accuser or the victim. The conflict between obedience to authority and personal conscience is well documented.

Dr. Fuselier saw the danger early on. “Once we understood there was no third shooter, I realized that for everyone, it was going to be difficult to get closure,” he said. The final act of the killers was among their cruelest: they deprived the survivors of a living perpetrator. They deprived the families of a focus for their anger, and their blame. There would be no cathartic trial for the victims. There was no killer to rebuke in a courtroom, no judge to implore to impose the maximum penalty. South Jeffco was seething with anger, and it would be deprived of a reasonable target. Displaced anger would riddle the community for years.

Unprovoked hostility is often but displaced self-defense: 'I must stop him before he stops me.' In many of such environments, nobody is really hateful so much as they are just fearful.

have found also, from my own experience, that it is essential not to take anything too personally. When you least expect it, dying people can make you the target of all their anger and blame. As Elisabeth Kübler-Ross says, anger and blame can “be displaced in all directions, and projected onto the environment at times almost at random.”1 Do not imagine that this rage is really aimed at you; realizing what fear and grief it springs from will stop you from reacting to it in ways that might damage your relationship. Sometimes

Anger is the rising up of the heart in passionate displacency against an apprehended evil, which would cross or hinder us of some desired good.

Those of us who have a hard time expressing anger with someone we’re close to will often displace it onto someone or something else,

He cannot do anything deliberate now. The strain of his whole weight on his outstretched arms hurts too much. The pain fills him up, displaces thought, as much for him as it has for everyone else who has ever been stuck to one of these horrible contrivances, or for anyone else who dies in pain from any of the world’s grim arsenal of possibilities. And yet he goes on taking in. It is not what he does, it is what he is. He is all open door: to sorrow, suffering, guilt, despair, horror, everything that cannot be escaped, and he does not even try to escape it, he turns to meet it, and claims it all as his own. This is mine now, he is saying; and he embraces it with all that is left in him, each dark act, each dripping memory, as if it were something precious, as if it were itself the loved child tottering homeward on the road. But there is so much of it. So many injured children; so many locked rooms; so much lonely anger; so many bombs in public places; so much vicious zeal; so many bored teenagers at roadblocks; so many drunk girls at parties someone thought they could have a little fun with; so many jokes that go too far; so much ruining greed; so much sick ingenuity; so much burned skin. The world he claims, claims him. It burns and stings, it splinters and gouges, it locks him round and drags him down… All day long, the next day, the city is quiet. The air above the city lacks the usual thousand little trails of smoke from cookfires. Hymns rise from the temple. Families are indoors. The soldiers are back in barracks. The Chief Priest grows hoarse with singing. The governor plays chess with his secretary and dictates letters. The free bread the temple distributed to the poor has gone stale by midday, but tastes all right dipped in water or broth. Death has interrupted life only as much as it ever does. We die one at a time and disappear, but the life of the living continues. The earth turns. The sun makes its way towards the western horizon no slower or faster than it usually does. Early Sunday morning, one of the friends comes back with rags and a jug of water and a box of the grave spices that are supposed to cut down on the smell. She’s braced for the task. But when she comes to the grave she finds that the linen’s been thrown into the corner and the body is gone. Evidently anonymous burial isn’t quite anonymous enough, after all. She sits outside in the sun. The insects have woken up, here at the edge of the desert, and a bee is nosing about in a lily like silk thinly tucked over itself, but much more perishable. It won’t last long. She takes no notice of the feet that appear at the edge of her vision. That’s enough now, she thinks. That’s more than enough. Don’t be afraid, says Yeshua. Far more can be mended than you know. She is weeping. The executee helps her to stand up.

Most people, however, won't express their resentment in person to the person at whom they are angry. Instead, they gossip, complain, criticize, fantasize about telling the person off, and let it out in other indirect ways. Suppression and displacement to ideals, indignation, and judgments (against others and ourselves) usually work well enough that by the time we males reach 18 years of age and some elder asshole tells us to kill some people to defend some bullshit principle, we run right out and do it.

We shall look on crime as a disease, and its physicians shall displace the judges, its hospitals displace the galleys. Liberty and health shall be alike. We shall pour balm and oil where we formerly applied iron and fire; evil will be treated in charity, instead of in anger. This change will be simple and sublime.

The Greek word “nostalgia” derives from the root nostros, meaning “return home,” and algia, meaning “longing.” Doctors in seventeenth-century Europe considered nostalgia an illness, like the flu, mainly suffered by displaced migrant servants, soldiers, and job seekers, and curable through opium, leeches, or, for the affluent, a journey to the Swiss Alps. Throughout time, such feeling has been widely acknowledged. The Portuguese have the term saudade. The Russians have toska. The Czechs have litost. Others too name the feeling: for Romanians, it’s dor, for Germans, it’s heimweh. The Welsh have hiraeth, the Spanish mal de corazon. Many

Displaced workers, along with others who fear for their livelihood, are fertile ground in which to sow anti-immigrant sentiment, since angry and frustrated people often seek some target on which to blame their problems. The right wing has organized and manipulated such anger and resentment, turned it away from corporations, and directed it against the government, decrying high taxes and the inability of the state to solve problems such as social deterioration, homelessness, crime, and violence. In addition to the target of “failed liberal policies,” immigrants make a convenient and tangible target for people’s anger. Racial prejudice is often an encoded part of the message…Right-wing populist themes are particularly effective at attracting working people disenchanted with the system.

Sonia Gandhi and her son play an important part in all of this. Their job is to run the Department of Compassion and Charisma and to win elections. They are allowed to make (and also to take credit for) decisions which appear progressive but are actually tactical and symbolic, meant to take the edge off popular anger and allow the big ship to keep on rolling. (The best example of this is the rally that was organised for Rahul Gandhi to claim victory for the cancellation of Vedanta’s permission to mine Niyamgiri for bauxite—a battle that the Dongria Kondh tribe and a coalition of activists, local as well as international, have been fighting for years. At the rally, Rahul Gandhi announced that he was “a soldier for the tribal people”. He didn’t mention that the economic policies of his party are predicated on the mass displacement of tribal people. Or that every other bauxite “giri”—hill—in the neighbourhood was having the hell mined out of it, while this “soldier for the tribal people” looked away. Rahul Gandhi may be a decent man. But for him to go around talking about the two Indias—the “Rich India” and the “Poor India”—as though the party he represents has nothing to do with it, is an insult to everybody’s intelligence, including his own.) The division of labour between politicians who have a mass base and win elections, and those who actually run the country but either do not need to (judges and bureaucrats) or have been freed of the constraint of winning elections (like the prime minister) is a brilliant subversion of democratic practice. To imagine that Sonia and Rahul Gandhi are in charge of the government would be a mistake. The real power has passed into the hands of a coven of oligarchs—judges, bureaucrats and politicians. They in turn are run like prize race-horses by the few corporations who more or less own everything in the country. They may belong to different political parties and put up a great show of being political rivals, but that’s just subterfuge for public consumption. The only real rivalry is the business rivalry between corporations.

anger does not, as Melanthius says, — Displace the mind, and then act dismal things; but it absolutely turns the mind out of doors, and bolts the door against it; and, like those who burn their houses and themselves within them, it makes all things within full of confusion, smoke, and noise, so that the soul can neither see nor hear any thing that might relieve it. Wherefore sooner will an empty ship in a storm at sea admit of a pilot from without, than a man tossed with anger and rage listen to the advice of another, unless he have his own reason first prepared to entertain it.

More recently, Dallas Willard put it this way: Desire is infinite partly because we were made by God, made for God, made to need God, and made to run on God. We can be satisfied only by the one who is infinite, eternal, and able to supply all our needs; we are only at home in God. When we fall away from God, the desire for the infinite remains, but it is displaced upon things that will certainly lead to destruction.5 Ultimately, nothing in this life, apart from God, can satisfy our desires. Tragically, we continue to chase after our desires ad infinitum. The result? A chronic state of restlessness or, worse, angst, anger, anxiety, disillusionment, depression—all of which lead to a life of hurry, a life of busyness, overload, shopping, materialism, careerism, a life of more…which in turn makes us even more restless. And the cycle spirals out of control. To make a bad problem worse, this is exacerbated by our cultural moment of digital marketing from a society built around the twin gods of accumulation and accomplishment. Advertising is literally an attempt to monetize our restlessness. They say we see upward of four thousand ads a day, all designed to stoke the fire of desire in our bellies. Buy this. Do this. Eat this. Drink this. Have this. Watch this. Be this. In his book on the Sabbath, Wayne Muller opined, “It is as if we have inadvertently stumbled into some horrific wonderland.”6 Social media takes this problem to a whole new level as we live under the barrage of images—not just from marketing departments but from the rich and famous as well as our friends and family, all of whom curate the best moments of their lives. This ends up unintentionally playing to a core sin of the human condition that goes all the way back to the garden—envy. The greed for another person’s life and the loss of gratitude, joy, and contentment in our own.

A different study revealed another aspect of humanity’s unique spiritual nature—the capacity for malevolence. It appears that only humans among Earth’s creatures harm each other for harm’s sake.[64] The research team housed chimpanzees in cages that allowed them to withhold food from other chimpanzees by pulling on a rope. The researchers found that the chimpanzees would withhold food (in a statistically significant manner) only from chimpanzees that stole their food—not from others. In others words, they showed no tendency toward behavior that in humans would be defined as “spite” or displaced retaliatory anger. The research team concluded that spiteful behavior appears unique to humans. Only humans engage in malicious behavior toward fellow humans for no reason other than the impulse to hurt or harm someone. The team also commented on humanity’s flip side, “pure altruism.” Only humans, not primates, engage in self-sacrificial acts performed to assist or benefit other humans or even animals with whom no social context has ever been or likely will be established. In other words, the study confirmed what the Bible says about humanity’s spiritual nature and condition: humans are uniquely sinful and uniquely righteous among all living creatures.

Feelings of rage and murderous revenge fantasies are normal responses to abusive treatment. Like abused adults, abused children are often rageful and sometimes aggressive. They often lack verbal and social skills for resolving conflict, and they approach problems with the expectation of hostile attack. The abused child’s predictable difficulties in modulating anger further strengthen her conviction of inner badness. Each hostile encounter convinces her that she is indeed a hateful person. If, as is common, she tends to displace her anger far from its dangerous source and to discharge it unfairly on those who did not provoke it, her self-condemnation is aggravated still further.

They rounded a corner in thunder and siren, with concussion of tires, with scream of rubber, with a shift of kerosene bulk in the glittery brass tank, like the food in the stomach of a giant, with Montag's fingers jolting off the silver rail, swinging into cold space, with the wind tearing his hair back from his head, with the wind whistling in his teeth and him all the while thinking of the women, the chaff women in his parlor tonight, with the kernels blown out from under them by a neon wind, and his silly damned reading of a book to them. How like trying to put out fires with water pistols, how senseless and insane. One rage turnedinto another. One anger displacing another. When would he stop being entirely mad and be quiet, be quiet indeed?

From the earliest centuries, the Church has understood that sin, or vice, has what are called opposing virtues: virtues that by their very nature counteract and weaken the influence of the sin in our lives. Following this tradition, St. Ignatius of Loyola recommended developing virtues that strike to the heart of our most troublesome sins. It goes something like this: we examine our consciences carefully. We go to Confession and get “swept clean and put in order.” Then we get to work refurnishing our house. We identify the virtue that will help us displace the sin. Chastity counteracts lust. Temperance uproots gluttony. Generosity counterbalances greed. Diligence displaces sloth. Forgiveness and meekness offset wrath or anger. Kindness replaces envy. And humility supplants pride. With each subsequent confession, the process continues on a deeper and deeper level until we find ourselves set free.

By a huge margin, AIDS gets more research money per patient than any other disease. Should those dying of other diseases blame their illnesses on this displacement of research funds? Should cigarette smokers who contract lung cancer blame their disease on those who failed to increase funds for cancer research? Since the necessity for self-justification requires the complicity of the whole culture, holdouts cannot be tolerated, because they are potential rebukes. The self-hatred, anger, and guilt that a person possessed of a functioning conscience would normally feel from doing wrong are redirected by the rationalization and projected upon society as a whole (if the society is healthy) or upon those in society who do not accept the rationalization. These latter are labeled homophobes, though it is they who become the objects of hatred. They are blamed for the misfortunes in homosexual life, which are no longer ascribable to the behavior that produces them, but to those who do not accept the behavior as moral, thus discomfiting its practitioners.

I feel charged, coiled, and ready to spring. Anger and fear is displaced by focus. My mind yields command to my body. Luke leans in for another kiss. Target acquired. Before I can think, my left arm shoots out like a piston, and the heel of my hand connects with his nose. He yelps like a puppy and staggers backwards. Blood gushes. And he looks extremely pissed off.

They displace their fear and anger at the Glassmakers by growing angry with each other.

What seemed like a problem to liberals—the fact that conservatives identify “up,” with the 1 percent, the planter class—was actually a source of pride to the Tea Party people I came to know. It showed you were optimistic, hopeful, a trier. It wasn’t a problem that you seldom looked behind you in line. Why would you want to blame a guy if he got all the way to the top? they wondered. That gaze forward, even when matters seemed hopeless, was a feature of the brave deep story self. But such a self was less and less a source of honor, it seemed. Rising to the fore was another kind of self, a more upper-middle-class cosmopolitan self, with its more dispersed and looser friendship networks, its preparation to compete for entrance to big-name colleges and tough careers that might take a person far from home. Such cosmopolitan selves were directed to the task of cracking into the global elite. They made do with living farther away from their roots. They were ready to go when opportunity knocked. They took great pride in liberal causes—human rights, racial equality, and the fight against global warming. Many upper-middle-class liberals, white and black, didn’t notice what, emotionally speaking, their kind of self was displacing. For along with blue-collar jobs, a blue-collar way of life was going out of fashion, and with it, the honor attached to a rooted self and pride in endurance—the deep story self. The liberal upper-middle class saw community as insularity and closed-mindedness rather than as a source of belonging and honor. And they didn’t see that, given trends “behind the brow of the hill,” their turn to be displaced might be next. For the Tea Party around the country, the shifting moral qualifications for the American Dream had turned them into strangers in their own land, afraid, resentful, displaced, and dismissed by the very people who were, they felt, cutting in line. The undeclared class war transpiring on a different stage, with different actors, and evoking a different notion of fairness was leading those engaged in it to blame the “supplier” of the imposters—the federal government.

The gov’t stole from their own people for decades. They’re still at it. Did people say anything? Did they protest? No. Their children dressed in rags and went hungry. Nobody stood up to those men. And yet a poor man would be lynched for stealing tomatoes.’ ‘So it goes,’ says Mary. ‘I’m afraid it does,’ says Adrian. Displaced anger, one of the most brutal paradoxes of exploited people. The tomato theif paid the price for the Minister’s Swiss bank accounts.

But that, I am afraid, was my mistake from the very beginning, the fatal flaw in my design. I thought that I could suffocate the Old Man with shovelfuls of dirt and mud. But with his body in the soil, in the specific silt of this family's land, everything on it was bound to die. Rancor seeped from his eyelids, his mouth, his ears, his ass, where his head had been all the days of his life. I should have never made him one with the land. I should have thrown his body into the sea, expelled it and not me. My anger keeps me digging into the earth, pulling at its protective mantle, eager to see his body decaying deep inside. The Old Man has refused to cooperate. His body is wholly intact. Years of alcohol can do that to a person, make him dead but not departed, make him indelible to those who have had the misfortune of sharing his name. Pickled and preserved is another way of thinking about it. All the water that is normally found inside a body had been in his displaced by alcohol, of a proof strong enough to kill anything that comes in contact with it. The tiny animals, the grubs, the worms that help to bring about the decomposition of the body before it can be returned to the earth, had with him no hope of doing their work. So they left him alone, left his hate to poison the land, a process so gradual, so obedient to this still functioning will, that it would take my lifetime to complete. If I had a son, it might take his lifetime as well. This is as close to being immortal as the Old Man ever had the right to be, and I am the one, the only one who keeps him that way.

The Lord's domain is the domain of the pure Soul (Shuddhatma) where nothing is displaced. No distress arises.Whether one gets a fever, whether the body is about to die, or even if the body is going to live, nothing wavers within. There is no dakhal (effects of interference done by the ego in the unfolding karma) whatsoever. What has the Self got to lose? If anything is going to be lost, it will be that of the neighbor!

Many of the French words that were adopted displaced older English words (e.g., beauty replaced wlite, clear replaced sweotol), but the old words sometimes carved out specialized corners of their own where they could survive (see “Couth, Kempt, and Ruthful”; “Elegantly Clad and Stylishly Shod”). Ruth was replaced by pity, but ruthless managed to continue to live alongside pitiless. Seethe was replaced by boil, but in figurative uses, like seething with anger, it hung on. Worldly was not replaced by mundane, but the senses separated.

The most common transferrential dynamic that I witness occurs when leftover hurt about a parent gets displaced onto someone we perceive as hurting us in the present. When this occurs, we respond to them with a magnified anger or anguish that is

Normalize the inevitability of conflict & establish a safe forum for it. Discuss and agree to as many of these guidelines as seem useful. The goal is to inform and negotiate for change, not punish. Punishment destroys trust. Love can open the “ears” of the other’s heart. Imagine how it would be easiest to hear about your grievance from the other. Say it as it would be easiest for you to hear. Preface complaints with acknowledgement of the good of the other and your mutual relationship. No name-calling, sarcasm or character assassination. No analyzing the other or mind reading. No interrupting or filibustering Be dialogical. Give short, concise statements that allow the other to reflect back and paraphrase key points to let you hear that you are accurately being heard. No denial of the other’s rights as outlined in the Bill of Rights above. Differences are often not a matter of right or wrong; both people can be right, and merely different. Be willing to sometimes agree to differ. Avoid “you” statements. Use “I” statements that identify your feelings and your experience of what you perceive as unfair. One specific issue, with accompanying identifiable behavior, at a time. Ask yourself what hurts the most to try to find your key complaint. Stick to the issue until both persons feel fully heard. Take turns presenting issues. No interrupting or filibustering. Present a complaint as lovingly and calmly as possible. Timeouts: If discussion becomes heated either person can call a timeout [one minute to 24 hours], as long as s/he nominates a time to resume. {See 1 below} Discharge as much of any accumulated charge before hand as possible. Own responsibility for any accumulated charge in the anger that might come from not talking about it soon enough. Own responsibility for accumulated charge displaced from other hurts. {See 2 below} Commit to grow in your understanding of how much of your charge comes from childhood abuse/neglect. Commit to recovering from the losses of childhood by effectively identifying, grieving, and reclaiming them. Apologize from an unashamed place. Make whatever amends are possible.

The rationalizing mind prefers to keep the true causes of emotion out of awareness and utilizes the mechanism of projection to do this. It blames events or other people for “causing” a feeling and views itself as the helpless innocent victim of external causes. “They made me angry.” “He got me upset.” “It scared me.” “World events are the cause of my anxiety.” Actually, it’s the exact opposite. The suppressed and repressed feelings seek an outlet and utilize the events as triggers and excuses to vent themselves. We are like pressure-cookers ready to release steam when the opportunity arises. Our triggers are set and ready to go off. In psychiatry, this mechanism is called displacement. It is because we are angry that events “make” us angry. If, through constant surrendering, we have let go of the pent-up store of anger, it is very difficult and, in fact, even impossible for anyone or any situation to “make” us angry.

Displacement (shifting a feeling toward one person onto a safer alternative) is considered a neurotic defense, neither primitive nor mature. A person who was yelled at by her boss but could get fired if she yelled back might come home and yell at her dog. Or a woman who felt angry at her mother after a phone conversation might displace that anger onto her son.

displacement might occur as a protection against unpleasant truths. A woman might work at a job she hates but cannot realistically leave. Simply, she cannot express or even acknowledge that she resents her job because this draws a threatening attention to her financial bind. What she might do, though, is take that resentment and put it elsewhere. She might come home every day and kick the dog or yell at her children, convinced that they are the ones making her angry. It is easier and less risky to confront her feelings of anger when they are directed to her pets or children.

The most common transferrential dynamic that I witness occurs when leftover hurt about a parent gets displaced onto someone we perceive as hurting us in the present. When this occurs, we respond to them with a magnified anger or anguish that is out of proportion to what they did.

The victims unconsciously try to view the world as the abuser does, for only by doing so can they anticipate what they need to do to keep the abuser happy and feeling kindly toward them. They thus see the abusers/captors as the “good guys” and those trying to win their release (e.g., parents, police, therapists, or friends) as the “bad guys,” for this is the captor’s view. Similarly, the victims perceive themselves to deserve abuse at the hands of the abuser, because that is the way the abuser perceives things. For similar reasons, the victims displace their repressed anger at the abuser onto the police. They also transfer the abuser’s anger and destructiveness onto the police, whom they see as more likely to kill them (or get them killed) than the abuser/captor. If victims are subjected to the Stockholm Syndrome precursor conditions for a prolonged period of time (e.g., months or years), even their sense of self comes to be experienced through the eyes of the abuser, replacing any former sense of self that once existed.

The intense push-pull dynamics seen in persons with Stockholm Syndrome have developed because, on the one hand, victims naturally push away from the person who is threatening their survival, but, on the other hand, to survive they must also bond with (pull toward) the very person who is threatening them in the hope of winning him or her over. These opposing forces are played out with an intensity expected of issues determining life and death. After long-term exposure to chronic interpersonal abuse, victims generalize these push-pull dynamics to their relations with others. Victims of chronic interpersonal abuse, fearing retaliation if they express their anger at their abuser for the abuse done to them, will displace that anger onto themselves and others who have less power over them than does (or did) the abuser. Thus, another effect of long-term interpersonal abuse is displaced anger.

Because the symptoms—splitting, intense push-pull interpersonal dynamics, displaced anger, and lack of sense of self— parallel those seen in Borderline Personality Disorder (BPD), we have proposed that the four Stockholm Syndrome-conducive conditions not only give rise to the syndrome, but may eventuate in BPD if abuse is sufficiently severe and long-term. In less severe cases, the victim is likely to show only borderline personality characteristics (BPC). We conceptualize BPD and BPC as survival strategies, wherein the syndrome’s psychodynamics are generalized to persons other than the abuser/captor. We also propose that BPD and BPC can develop at any age, even in adulthood, as a consequence of prior chronic, long-term interpersonal abuse (Graham and Rawlings 1991).

tell Wendell that when I went to apologize to Zach after his shower, I discovered that he, too, was displacing his anger onto me—some kids at recess

If it was unclear that Biden could change the country’s direction, it was because Trump was more a symptom of what was happening to America than the cause. It was easy to attribute “America First” and the country’s seeming lack of faith in science, its political dysfunction and gridlock, to one man. And the Europeans did that plenty. But deep down, they knew that Trump had been a product of many forces, from American anger about trade, about jobs displaced by technology, about the increasingly glaring evidence of economic disparity—and also by legacies of isolationism and racism and distrust of government agencies and most media. Joe Biden’s election didn’t change any of that.