document_title: The Cat in the Hat (film)

question_text: who plays the mom on cat in the hat

question_tokens: who plays the mom on cat in the hat

text: The Cat in the Hat (film)

text: Plot[edit]

text: Conrad and Sally Walden live in the city of Anville with their mother, Joan. Joan works for neat-freak Hank Humberfloob, as a real estate agent, and is hosting an office party at her house. One day, she is called back to the office, leaving the kids with Mrs. Kwan, a tired babysitter, and forbidding them to enter the living room, which is being kept pristine for the upcoming party. Joan is also dating their next-door neighbor, Larry Quinn, much to Conrad's dismay. Larry is constantly on the lookout for any mischief Conrad may be up to, as he wants nothing more than to send him away to military school, as Conrad has earned the reputation of "hot-headed trouble-maker", while his sister is characterized as "perfect and well-behaved".

text: Once their mother leaves, Sally and Conrad meet a humanoid, oversized talking cat in a hat in their house. The Cat reveals he wants them to learn to have fun, but the children's pet fish doesn't want the Cat around when Joan is away. The Cat then leaves a trail of destruction across the house. In the process, he releases two trouble-making things, Thing 1 and Thing 2, from a crate that he explains is actually a portal to another world. The Cat tells Conrad that he only has one rule: never open the crate, then allows the Things to have fun, but they make a mess out of the house. Despite the Cat's warning, Conrad picks the lock on the crate. When the crate's lock attaches itself to the collar of the family dog, Nevins, Cat and the kids must go find him and the lock. They drive a super-powered car which Cat names it S.L.O.W. (Super Luxurious Omnidirectional Whatchamajigger) in search of Nevins and use Cat's magic hat. Conrad realizes that the Things always do the opposite to what they are told, and that this can be used to their advantage and has them stall Joan.

text: Meanwhile, Larry is revealed to be an unemployed slob with dentures, and is in financial debt, though claiming that he is a successful businessman in the hopes of marrying Joan for her money. Larry sees Nevins running across the street and tracks down Joan to tell her, but Things 1 and 2 have stalled her on the road, posing as police officers. Larry goes back to the house, telling Joan to meet him there.

text: By the time the kids and the Cat (and Larry) return to the house with the lock, a huge mess spills from the unlocked crate and enters the house, seemingly killing Larry in the process. They navigate their way through the oversized house and find the crate while cleaning up. The house is returned to its normal proportions but then immediately falls apart. The Cat tells the kids that he planned the whole day, including making not opening the crate his one rule, as he knew Conrad could not resist. The kids angrily tell the Cat to leave the house. Conrad prepares to face the consequences when Joan comes home, but Sally says she will share the blame. The Cat, having overheard this, happily returns to clean up the mess with a great cleaning contraption. named D.I.R.T. (Dynamic Industrial Renovating Tractormajigger) Afterwards The Cat says goodbye and departs as Joan is arriving. Larry returns, revealing he survived when all was restored, thinking he has busted the kids, but when Joan sees the clean house (and a messy Larry), she does not believe Larry and dumps him. After the successful party, Joan spends time with her children and the Cat finishes narrating. The film ends as he and his Things decide to go on a vacation.

text: Cast[edit]

text:
Mike Myers as the Cat in the Hat, a tall, anthropomorphic, wise-cracking cat with a Brooklyn accent who wears a special hat which reveals many magical abilities.
Spencer Breslin as Conrad Walden, Joan's destructive and misbehaved son.
Dakota Fanning as Sally Walden, Joan's dull, well-behaved, and rule-obeying daughter.
Kelly Preston as Joan Walden, Conrad and Sally's mother, and a workaholic real-estate agent.
Alec Baldwin as Lawrence "Larry" Quinn, the Waldens' pompous, lazy, unemployed next-door neighbor. He is revealed to be allergic to cats, steals food from the Waldens and gets away with it, and is determined to both marry Joan for her wealth and send Conrad to military school to straighten up his behavior.
Amy Hill as Mrs. Kwan, an elderly Taiwanese woman who gets hired to watch the kids, though she sleeps through her job. Her weight and sleep serves as a running gag. She sits down on the couch to watch brawling in Taiwanese parliament.
Sean Hayes as Mr. Hank Humberfloob, Joan's boss. Hayes is also the voice of the family fish.
Danielle Chuchran and Taylor Rice as Thing 1, and Brittany Oaks and Talia-Lynn Prairie as Thing 2; two gibbering trouble-making creatures that the Cat brings in with him. Dan Castellaneta provided the voices for both Things.
Steven Anthony Lawrence as Dumb Schweitzer. He whacks Cat in the testicles with a wooden baseball bat
Paris Hilton as a female club-goer
Bugsy as Nevins, the Waldens' pet dog. Frank Welker provided his voice.
Candace Dean Brown as a secretary who works for the Humberfloob Real Estate.
Daran Norris as the Astounding Products Announcer
Clint Howard as Kate the Caterer
Paige Hurd as Denise, who does not speak to Sally anymore, not long after she talked back to her. She never invited Sally to her birthday party either since Sally earlier stated that she told Denise not to speak to her anymore.
Stephen Hibbert as Jim McFinnigan
Roger Morrisey as Mr. Vompatatat
Victor Brandt as the Narrator, who tells the story; he is revealed to be the Cat using a voice-changer at the end.

text: Production[edit]

text: Development[edit]

text: DreamWorks Pictures acquired rights to the original book in 1997.[4] However, production did not originally start until after the 2000 Christmas/comedy film How the Grinch Stole Christmas, based on another Dr. Seuss book of the same name, became a commercial success. Brian Grazer, who was the producer of The Grinch, stated, "Because we grew up with these books, and because they have such universal themes and the illustrations ignite such fantasy in your mind as a child — the aggregation of all those feelings — it leaves an indelible, positive memory. And so when I realized I had a chance to convert first The Grinch and then, The Cat in the Hat, into movies, I was willing to do anything to bring them to the screen."[5] Grazer contacted Bo Welch over the phone with the offer to direct the film, and he accepted.[6] When production began, songs written by Randy Newman were dropped because they were deemed inferior. Newman's cousin, David Newman, composed the score for the film. Although Welch and a publicist for Myers denied it, several people said Myers had considerable input into the film's direction, telling some of the cast (co-stars Baldwin and Preston) how to perform their scenes.[7]

text: Casting[edit]

text: Tim Allen was originally planned to play the role of the Cat. The script would be originally based on a story conceived by Allen, who admitted that as a child he was afraid of Seuss' "mischievous feline" babysitter. Allen stated, "My dream is to give it the edge that scared me."[8] However, producers did not commission a screenplay until late February 2001, when Alec Berg, Jeff Schaffer, and Dave Mandel (who were also writers on Seinfeld) were hired to write the script (replacing the original draft of the film that was written a few years before),[9] so the film would not be ready to shoot before the deadline. Allen was also committed to shooting Disney's The Santa Clause 2, which was also delayed because Allen wanted a script rewrite.[10] Due to a scheduling conflict with The Santa Clause 2,[11] he dropped out his role.[12] In March 2002, the role of the Cat was given to Mike Myers,[13] even though he had an argument with Grazer about starring in a cancelled Saturday Night Live skit named Dieter.[14] Myers stated in an interview that he was a long-time fan of the original Dr. Seuss book, and that it was the first book he ever read.[15]

text: Makeup and visual effects[edit]

text: Makeup for the character was designed by Steve Johnson. The Cat costume was made of angora and human hair and was fitted with a cooling system. To keep Myers cool during the outdoor shoots, a portable air conditioner was available that connected a hose to the suit between shots. The tail and ears were battery operated.[16] The Fish was considered somewhat of a unique character for Rhythm & Hues (responsible for some of the effects and animation in such films as Cats & Dogs, The Lord of the Rings: The Return of the King, and Scooby-Doo), in that the character had no shoulders, hips or legs, so all of the physical performance had to emit from the eyes, head and fin motion. Sean Hayes, who provided the voice for the Fish, found the role significantly different from his usual on-camera jobs; he did not know how the final animation would look, and all of his work took place alone in a sound booth.[17]

text: Filming[edit]

text: Prior to filming, giant props for the film were stolen from the set. Local police found the props vandalized in a mall car park in Pomona, California. The props were covered with graffiti. No arrests had been made, and filming was to start the next week.[18] Principal photography took place mostly in California from October 2002 until January 2003. The neighborhood and the town centre was filmed in a rural valley near Simi Valley, where 24 houses (each 26-feet square and 52-feet tall) were constructed.[19] The downtown area outdoor shots were filmed along a Pomona street where a number of antique and gift shops are located. The community decided not to redecorate after filming ended, so the surreal paint scheme and some of the signage could still be seen as it appears in the film. Because of so much smog in the area, the sky had to be digitally replaced with the cartoon-like sky and colours of the background had to be digitally fixed.

text: Music[edit]

text:
The Cat in the Hat

Film score / Soundtrack album by David Newman

Released
November 18, 2003

Recorded
2002

Genre
Orchestra

Length
51:55

Label
BMG Soundtracks

text: The soundtrack was released on November 18, 2003.[20] It includes David Newman's score, plus a song by Smash Mouth ("Getting Better") and ("Hang On") that makes it the third film in a row playing a song in a film starring Mike Myers, after Shrek (2001) and Austin Powers in Goldmember (2002). The soundtrack also includes a couple of songs performed by Mike Myers (the role of the Cat). Newman's score won a BMI Film Music Award.

text: Track listing[edit]

text: All music composed by David Newman, except as noted.

text:
showTrack listing

No.
Title
Writer(s)
Length

1.
"Main Title; The Kids"

8:07

2.
"Getting Better" (Performed by Smash Mouth)
Lennon–McCartney
2:24

3.
"The Cat"

3:50

4.
"Two Things - Couch Jumping - Lea..."

5:16

5.
"Military Academy Seduction"

3:02

6.
Untitled

2:12

7.
"Surfer Cat - the Phunometer"

2:23

8.
"Fun, Fun, Fun" (Performed by Mike Myers)
Marc Shaiman, Scott Wittman
2:38

9.
"The Contract"

1:53

10.
"Oven Explodes - "Clean Up This Mess!""

1:36

11.
"Things Wreck the House"

2:52

12.
"Larry the Slob"

3:10

13.
"Birthday Party"

2:11

14.
"S.L.O.W. Drive"

2:32

15.
"Rescuing Nevins"

4:27

16.
"Clean Up" (Performed by Mike Myers)
Shaiman, Whitman
0:23

17.
"Hang On" (Performed by Smash Mouth)
Scott Wittman
3:00

Total length:
47:25

text: Release[edit]

text: Home media[edit]

text: The Cat in the Hat was released on VHS and DVD on March 16, 2004.[21] It features 16 deleted scenes, 20 outtake scenes, almost a dozen featurettes, and a "Dance with the Cat" tutorial to teach kids a Cat in the Hat dance.[22] On February 7, 2012, the film was released on Blu-ray.[23]

text: Reception[edit]

text: Box office[edit]

text: The Cat in the Hat opened theatrically on November 21, 2003 and earned $38,329,160 in its opening weekend, ranking first in the North American box office.[24] The film ended its theatrical run on March 18, 2004, having grossed $101,149,285 domestically and $32,811,256 overseas for a worldwide total of $133,960,541.[2]

text: Critical response[edit]

text: Review aggregate website Rotten Tomatoes reported a 10% approval rating based on reviews from 158 critics. The website's consensus reads: "Filled with double entendres and potty humor, this Cat falls flat."[25] On Metacritic, the film has a score of 19/100 based on 37 reviews, indicating "overwhelming dislike".[26]

text: Peter Travers of Rolling Stone gave the film one star, stating, "Cat, another over-blown Hollywood raid on Dr. Seuss, has a draw on Mike Myers, who inexplicably plays the Cat by mimicking Bert Lahr in The Wizard of Oz." Roger Ebert of the Chicago Sun-Times gave the film 2 out of 4 stars. Although he praised the production design, he considered the film to be "all effects and stunts and CGI and prosthetics, with no room for lightness and joy".[27] Ebert and co-host Richard Roeper gave the film "Two Thumbs Down". Roeper said of Myers' performance that "Maybe a part of him was realizing as the movie was being made that a live-action version of The Cat in the Hat just wasn't a great idea." Ebert had the same problem with the film that he had with How the Grinch Stole Christmas, in that "If there is one thing I've learned from these two movies is that we don't want to see Jim Carrey as a Grinch, and we don't want to see Mike Myers as a cat. These are talented comedians, let's see them do their stuff, don't bury them under a ton of technology."

text: Concerns were also raised over the PG rating of the film with some critics, stating that it should have instead been rated PG-13 in relation to its high amount of adult content.[28]

text: Leonard Maltin in his Movie Guide gave it one and a half stars out of four saying that the "Brightly colored adaptation of the beloved rhyming book for young children is a betrayal of everything Dr. Seuss ever stood for, injecting potty humor and adult (wink-wink) jokes into a mixture of heavy-handed slapstick and silliness." Maltin also claimed that the film's official title which included Dr Seuss' The Cat in the Hat was "an official insult".[29] However, Jeffrey Lyons from NBC-TV, enjoyed the film and considered it "enormously funny".[citation needed]

text: Baldwin addressed complaints the film received because of its dissimilarity to the source material. He expressed a belief that a film is "an idea about something" and that because Dr. Seuss' work is so unique, making a feature-length film out of one of his stories would entail taking liberties and making broad interpretations.[30]

text: Awards and nominations[edit]

text:
Award
Subject
Nominee
Result

BMI Film Awards
Best Music
David Newman
Won

DFWFCA Awards
Worst Film

Won

Kids' Choice Awards
Favorite Movie Actor
Mike Myers
Nominated

Golden Raspberry Awards
Worst Actor of the Decade
Nominated

Worst Actor
Nominated

Worst Supporting Actor
Alec Baldwin
Nominated

Worst Supporting Actress
Kelly Preston
Nominated

Worst Picture

Nominated

Worst Director
Bo Welch
Nominated

Worst Screenplay
Alec Berg, David Mandel and Jeff Schaffer, based on the book by Dr. Seuss
Nominated

Worst Screen Couple
Mike Myers and either Thing One or Thing Two
Nominated

Worst Excuse for an Actual Movie (All Concept/No Content)

Won

Worst "Comedy" of Our First 25 Years

Nominated

Stinkers Bad Movie Awards[31]
Worst Picture

Won

Worst Director
Bo Welch
Nominated

Worst Screenplay for a Film Grossing More Than $100 Million Worldwide
Alec Berg, David Mandel and Jeff Schaffer, based on the book by Dr. Seuss
Won

Worst Actor
Mike Myers
Nominated

Worst Fake Accent - Male
Nominated

Worst Supporting Actor
Alec Baldwin
Nominated

Most Painfully Unfunny Comedy

Nominated

Worst Song
"Fun, Fun, Fun"; music by Marc Shaiman, lyrics by Shaiman and Scott Wittman
Nominated

Most Annoying Non-Human Character
Cat in the Hat
Won

Thing One and Thing Two (voices by Dan Castellaneta)
Nominated

The Spencer Breslin Award (Worst Performance by a Child Actor)
Spencer Breslin
Won

Dakota Fanning
Nominated

text: The film also received three nominations at the Hollywood Makeup & Hairstylists Guild Awards.[32]

text: Scrapped sequel[edit]

text: On the day of the film's release, Mike Myers stated in an interview that he expected a sequel where the kids meet the Cat again, since there was a sequel to the book. A sequel based on The Cat in the Hat Comes Back was in development, a little more than a month before the film's release.[33] In February 2004, Dr. Seuss' widow, Audrey Geisel, said she would never allow any further live action adaptations of her husband's works, and the sequel was eventually cancelled.[34]

text: Animated version[edit]

text: On March 15, 2012, a computer animated Cat in the Hat adaptation was announced by Universal Pictures and Illumination Entertainment, following the success of The Lorax.[35][36][37][38][39][40][41] On January 24, 2018, Warner Animation Group announced that they have picked up the rights for the animated Cat in the Hat reboot movie, along with many of Seuss' works.[42]

text: Video game[edit]

text:
The Cat in the Hat

Developer(s)
Magenta Software (PS2, Xbox)
Digital Eclipse (Microsoft Windows, Game Boy Advance)

Publisher(s)
Vivendi Universal Games[a]

Platform(s)

PlayStation 2
Microsoft Windows
Xbox
Game Boy Advance

Release

NA: November 5, 2003 (PS2, Xbox, GBA)
NA: November 9, 2003 (PC)
EU: March 19, 2004
JP: March 25, 2004 (Xbox)

Genre(s)

Platform
Action

text: This section needs expansion. You can help by adding to it. (April 2018)

text: The Cat in the Hat is a 2003 platformer video game released by Vivendi Universal Games and developed by Magenta Software and Digital Eclipse. It is based on the film of the same name. The game was released for PlayStation 2, Xbox, and Game Boy Advance on November 5, 2003, and PC on November 9, 2003, shortly before the film's theatrical release. A version for the Nintendo GameCube was planned to be released, but it was later cancelled.

text: Video game reviews[edit]

text:
Reception

Aggregate scores

Aggregator
Score

GameRankings
(Xbox) 52.67%[43]
(PS2) 50%[44]
(GBA) 46.50%[45]
(PC) 19.50%[46]

Metacritic
(Xbox) 56/100[47]
(PS2) 56/100[48]
(GBA) 40/100[49]
(PC) 40/100[50]

Review scores

Publication
Score

Famitsu
27/40[51]

GameSpot
3.8/10[52]

GameZone
(PC) 8/10[53]
(PS2) 7.2/10[54]
(GBA) 5/10[55]

IGN
6/10[56]
(GBA) 4/10[57]

Nintendo Power
2.3/5[58]

OPM (US)
[59]

OXM (US)
5.5/10[60]

PC Gamer (UK)
9%[61]

PC Zone
30%[62]

X-Play
[63]

text: The Cat in the Hat game received mixed reviews[43][44][45][47][48][49] (except for the PC version, which received negative reviews).[46][50]


document_title: Anger

question_text: what do you mean by angry in hindi

question_tokens: what do you mean by angry in hindi

root

text: Anger

text: Psychology and sociology[edit]

text: Three types of anger are recognized by psychologists:[15]

tag: p

text:
Hasty and sudden anger is connected to the impulse for self-preservation. It is shared by human and other animals, and it occurs when the animal is tormented or trapped. This form of anger is episodic.
Settled and deliberate anger is a reaction to perceived deliberate harm or unfair treatment by others. This form of anger is episodic.
Dispositional anger is related more to character traits than to instincts or cognitions. Irritability, sullenness and churlishness are examples of the last form of anger.

tag: ol

text: Anger can potentially mobilize psychological resources and boost determination toward correction of wrong behaviors, promotion of social justice, communication of negative sentiment, and redress of grievances. It can also facilitate patience. In contrast, anger can be destructive when it does not find its appropriate outlet in expression. Anger, in its strong form, impairs one's ability to process information and to exert cognitive control over their behavior. An angry person may lose his/her objectivity, empathy, prudence or thoughtfulness and may cause harm to themselves or others.[10][16][17] There is a sharp distinction between anger and aggression (verbal or physical, direct or indirect) even though they mutually influence each other. While anger can activate aggression or increase its probability or intensity, it is neither a necessary nor a sufficient condition for aggression.[10]

text: Neuropsychological perspective[edit]

text: Extension of the Stimuli of the Fighting Reactions. At the beginning of life the human infant struggles indiscriminately against any restraining force, whether it be another human being or a blanket which confines his movements. There is no inherited susceptibility to social stimuli, as distinct from other stimulation, in anger. At a later date the child learns that certain actions, such as striking, scolding, and screaming, are effective toward persons, but not toward things. In adults, although the infantile response is still sometimes seen, the fighting reaction becomes fairly well limited to stimuli whose hurting or restraining influence can be thrown off by physical violence.[18]

text: Differences between related concepts[edit]

text: The words annoyance and rage are often imagined to be at opposite ends of an emotional continuum: mild irritation and annoyance at the low end and fury or murderous rage at the high end. Rage problems are conceptualized as "the inability to process emotions or life's experiences"[19] either because the capacity to regulate emotion (Schore, 1994)[20] has never been sufficiently developed or because it has been temporarily lost due to more recent trauma. Rage is understood as raw, undifferentiated emotions, that spill out when another life event that cannot be processed, no matter how trivial, puts more stress on the organism than it can bear.

text: Anger when viewed as a protective response or instinct to a perceived threat is considered as positive. The negative expression of this state is known as aggression.[21] Acting on this misplaced state is Rage due to possible potential errors in perception and judgement.

text: Examples

text:
Expressions of anger used negatively
Reasoning

Over-protective instinct and hostility
To avoid conceived loss or fear that something will be taken away.

Entitlement and frustration
To prevent change in functioning.

Intimidation and rationalization
To meet one's own needs.

tag: table

text: Characteristics[edit]

text: This section does not cite any sources. Please help improve this section by adding citations to reliable sources. Unsourced material may be challenged and removed. (October 2015) (Learn how and when to remove this template message)

text: One simple dichotomy of anger expression is passive anger versus aggressive anger versus assertive anger. These three types of anger have some characteristic symptoms:

text: Passive anger[edit]

text: Passive anger can be expressed in the following ways:[citation needed]

text:
Dispassion, such as giving someone the cold shoulder or a fake smile, looking unconcerned or "sitting on the fence" while others sort things out, dampening feelings with substance abuse, overreacting, oversleeping, not responding to another's anger, frigidity, indulging in sexual practices that depress spontaneity and make objects of participants, giving inordinate amounts of time to machines, objects or intellectual pursuits, talking of frustrations but showing no feeling.
Evasiveness, such as turning one's back in a crisis, avoiding conflict, not arguing back, becoming phobic.
Defeatism, such as setting yourself and others up for failure, choosing unreliable people to depend on, being accident prone, underachieving, sexual impotence, expressing frustration at insignificant things but ignoring serious ones.
Obsessive behavior, such as needing to be inordinately clean and tidy, making a habit of constantly checking things, over-dieting or overeating, demanding that all jobs be done perfectly.
Psychological manipulation, such as provoking people to aggression and then patronizing them, provoking aggression but staying on the sidelines, emotional blackmail, false tearfulness, feigning illness, sabotaging relationships, using sexual provocation, using a third party to convey negative feelings, withholding money or resources.
Secretive behavior, such as stockpiling resentments that are expressed behind people's backs, giving the silent treatment or under the breath mutterings, avoiding eye contact, putting people down, gossiping, anonymous complaints, poison pen letters, stealing, and conning.
Self-blame, such as apologizing too often, being overly critical, inviting criticism.

tag: ul

text: Aggressive anger[edit]

text: The symptoms of aggressive anger are:

text:
Bullying, such as threatening people directly, persecuting, pushing or shoving, using power to oppress, shouting, driving someone off the road, playing on people's weaknesses.
Destructiveness, such as destroying objects as in vandalism, harming animals, child abuse, destroying a relationship, reckless driving, substance abuse.
Grandiosity, such as showing off, expressing mistrust, not delegating, being a sore loser, wanting center stage all the time, not listening, talking over people's heads, expecting kiss and make-up sessions to solve problems.
Hurtfulness, such as violence, including sexual abuse and rape, verbal abuse, biased or vulgar jokes, breaking confidence, using foul language, ignoring people's feelings, willfully discriminating, blaming, punishing people for unwarranted deeds, labeling others.
Manic behavior, such as speaking too fast, walking too fast, driving too fast, reckless spending.
Selfishness, such as ignoring others' needs, not responding to requests for help, queue jumping.
Threats, such as frightening people by saying how one could harm them, their property or their prospects, finger pointing, fist shaking, wearing clothes or symbols associated with violent behaviour, tailgating, excessively blowing a car horn, slamming doors.
Unjust blaming, such as accusing other people for one's own mistakes, blaming people for your own feelings, making general accusations.
Unpredictability, such as explosive rages over minor frustrations, attacking indiscriminately, dispensing unjust punishment, inflicting harm on others for the sake of it, using alcohol and drugs,[22] illogical arguments.
Vengeance, such as being over-punitive. This differs from retributive justice, as vengeance is personal, and possibly unlimited in scale.

text: Assertive anger[edit]

text:
Blame, such as after a particular individual commits an action that’s possibly frowned upon, the particular person will resort to scolding. This is in fact, common in discipline terms.
Punishment, the angry person will give a temporary punishment to an individual like further limiting a child’s will to do anything they want like playing video games, no reading, etc, after they did something to cause trouble.
Sternness, such as calling out a person on their behaviour, with their voices raised with utter disapproval/disappointment.

text: Six dimensions of anger expression[edit]

text: Anger expression can take on many more styles than passive or aggressive. Ephrem Fernandez has identified six bipolar dimensions of anger expression. They relate to the direction of anger, its locus, reaction, modality, impulsivity, and objective. Coordinates on each of these dimensions can be connected to generate a profile of a person's anger expression style. Among the many profiles that are theoretically possible in this system, are the familiar profile of the person with explosive anger, profile of the person with repressive anger, profile of the passive aggressive person, and the profile of constructive anger expression.[23]

text: Causes[edit]

text: People feel angry when they sense that they or someone they care about has been offended, when they are certain about the nature and cause of the angering event, when they are convinced someone else is responsible, and when they feel they can still influence the situation or cope with it.[24] For instance, if a person's car is damaged, they will feel angry if someone else did it (e.g. another driver rear-ended it), but will feel sadness instead if it was caused by situational forces (e.g. a hailstorm) or guilt and shame if they were personally responsible (e.g. he crashed into a wall out of momentary carelessness). Psychotherapist Michael C. Graham defines anger in terms of our expectations and assumptions about the world.[25] Graham states anger almost always results when we are caught up "... expecting the world to be different than it is".[26]

text: Usually, those who experience anger explain its arousal as a result of "what has happened to them" and in most cases the described provocations occur immediately before the anger experience. Such explanations confirm the illusion that anger has a discrete external cause. The angry person usually finds the cause of their anger in an intentional, personal, and controllable aspect of another person's behavior. This explanation, however, is based on the intuitions of the angry person who experiences a loss in self-monitoring capacity and objective observability as a result of their emotion. Anger can be of multicausal origin, some of which may be remote events, but people rarely find more than one cause for their anger.[10] According to Novaco, "Anger experiences are embedded or nested within an environmental-temporal context. Disturbances that may not have involved anger at the outset leave residues that are not readily recognized but that operate as a lingering backdrop for focal provocations (of anger)."[10] According to Encyclopædia Britannica, an internal infection can cause pain which in turn can activate anger.[27]

text: Cognitive effects[edit]

text: This section needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (March 2013) (Learn how and when to remove this template message)

text: Anger makes people think more optimistically. Dangers seem smaller, actions seem less risky, ventures seem more likely to succeed, and unfortunate events seem less likely. Angry people are more likely to make risky decisions, and make more optimistic risk assessments. In one study, test subjects primed to feel angry felt less likely to suffer heart disease, and more likely to receive a pay raise, compared to fearful people.[28] This tendency can manifest in retrospective thinking as well: in a 2005 study, angry subjects said they thought the risks of terrorism in the year following 9/11 in retrospect were low, compared to what the fearful and neutral subjects thought.[29]

text: In inter-group relationships, anger makes people think in more negative and prejudiced terms about outsiders. Anger makes people less trusting, and slower to attribute good qualities to outsiders.[30]

text: When a group is in conflict with a rival group, it will feel more anger if it is the politically stronger group and less anger when it is the weaker.[31]

text: Unlike other negative emotions like sadness and fear, angry people are more likely to demonstrate correspondence bias – the tendency to blame a person's behavior more on his nature than on his circumstances. They tend to rely more on stereotypes, and pay less attention to details and more attention to the superficial. In this regard, anger is unlike other "negative" emotions such as sadness and fear, which promote analytical thinking.[32]

text: An angry person tends to anticipate other events that might cause them anger. They will tend to rate anger-causing events (e.g. being sold a faulty car) as more likely than sad events (e.g. a good friend moving away).[33]

text: A person who is angry tends to place more blame on another person for their misery. This can create a feedback, as this extra blame can make the angry person angrier still, so they in turn place yet more blame on the other person.

text: When people are in a certain emotional state, they tend to pay more attention to, or remember, things that are charged with the same emotion; so it is with anger. For instance, if you are trying to persuade someone that a tax increase is necessary, if the person is currently feeling angry you would do better to use an argument that elicits anger ("more criminals will escape justice") than, say, an argument that elicits sadness ("there will be fewer welfare benefits for disabled children").[34] Also, unlike other negative emotions, which focus attention on all negative events, anger only focuses attention on anger-causing events.

text: Anger can make a person more desiring of an object to which his anger is tied. In a 2010 Dutch study, test subjects were primed to feel anger or fear by being shown an image of an angry or fearful face, and then were shown an image of a random object. When subjects were made to feel angry, they expressed more desire to possess that object than subjects who had been primed to feel fear.[35]

text: Expressive strategies[edit]

text: As with any emotion, the display of anger can be feigned or exaggerated. Studies by Hochschild and Sutton have shown that the show of anger is likely to be an effective manipulation strategy in order to change and design attitudes. Anger is a distinct strategy of social influence and its use (i.e. belligerent behaviors) as a goal achievement mechanism proves to be a successful strategy.[13][14]

text: Larissa Tiedens, known for her studies of anger, claimed that expression of feelings would cause a powerful influence not only on the perception of the expresser but also on their power position in the society. She studied the correlation between anger expression and social influence perception. Previous researchers, such as Keating, 1985 have found that people with angry face expression were perceived as powerful and as in a high social position.[36] Similarly, Tiedens et al. have revealed that people who compared scenarios involving an angry and a sad character, attributed a higher social status to the angry character.[37] Tiedens examined in her study whether anger expression promotes status attribution. In other words, whether anger contributes to perceptions or legitimization of others' behaviors. Her findings clearly indicated that participants who were exposed to either an angry or a sad person were inclined to express support for the angry person rather than for a sad one. In addition, it was found that a reason for that decision originates from the fact that the person expressing anger was perceived as an ability owner, and was attributed a certain social status accordingly.[36]

text: Showing anger during a negotiation may increase the ability of the anger expresser to succeed in negotiation. A study by Tiedens et al. indicated that the anger expressers were perceived as stubborn, dominant and powerful. In addition, it was found that people were inclined to easily give up to those who were perceived by them as powerful and stubborn, rather than soft and submissive.[37] Based on these findings Sinaceur and Tiedens have found that people conceded more to the angry side rather than for the non-angry one.[38]

text: A question raised by Van Kleef et al. based on these findings was whether expression of emotion influences others, since it is known that people use emotional information to conclude about others' limits and match their demands in negotiation accordingly. Van Kleef et al. wanted to explore whether people give up more easily to an angry opponent or to a happy opponent. Findings revealed that participants tended to be more flexible toward an angry opponent compared with a happy opponent. These results strengthen the argument that participants analyze the opponent's emotion to conclude about their limits and carry out their decisions accordingly.[39]

text: Coping strategies[edit]

text: According to Leland R. Beaumont, each instance of anger demands making a choice.[40] A person can respond with hostile action, including overt violence, or they can respond with hostile inaction, such as withdrawing or stonewalling. Other options include initiating a dominance contest; harboring resentment; or working to better understand and constructively resolve the issue.

text: According to R. Novaco, there are a multitude of steps that were researched in attempting to deal with this emotion. In order to manage anger the problems involved in the anger should be discussed, Novaco suggests. The situations leading to anger should be explored by the person. The person is then tried to be imagery-based relieved of his or her recent angry experiences.[12][41]

text: Conventional therapies for anger involve restructuring thoughts and beliefs to bring about a reduction in anger. These therapies often come within the schools of CBT (or Cognitive Behavioural Therapies) like modern systems such as REBT (Rational Emotive Behavior Therapy). Research shows that people who suffer from excessive anger often harbor and act on dysfunctional attributions, assumptions and evaluations in specific situations. It has been shown that with therapy by a trained professional, individuals can bring their anger to more manageable levels.[42] The therapy is followed by the so-called "stress inoculation" in which the clients are taught "relaxation skills to control their arousal and various cognitive controls to exercise on their attention, thoughts, images, and feelings. They are taught to see the provocation and the anger itself as occurring in a series of stages, each of which can be dealt with."[12]

text: The Skills-deficit model states that poor social skills is what renders a person incapable of expressing anger in an appropriate manner.[43] Social skills training has been found to be an effective method for reducing exaggerated anger by offering alternative coping skills to the angry individual. Research has found that persons who are prepared for aversive events find them less threatening, and excitatory reactions are significantly reduced.[44] In a 1981 study, that used modeling, behavior rehearsal, and videotaped feedback to increase anger control skills, showed increases in anger control among aggressive youth in the study.[45] Research conducted with youthful offenders using a social skills training program (aggression replacement training), found significant reductions in anger, and increases in anger control.[46] Research has also found that antisocial personalities are more likely to learn avoidance tasks when the consequences involved obtaining or losing tangible rewards. Learning among antisocial personalities also occurred better when they were involved with high intensity stimulation.[47] Social Learning Theory states that positive stimulation was not compatible with hostile or aggressive reactions.[48] Anger research has also studied the effects of reducing anger among adults with antisocial personality disorder (ASPD), with a social skills program approach that used a low fear and high arousal group setting. This research found that low fear messages were less provocative to the ASPD population, and high positive arousal stimulated their ability to concentrate, and subsequently learn new skills for anger reduction.[49]

text: Cognitive behavioral affective therapy[edit]

text: A new integrative approach to anger treatment has been formulated by Ephrem Fernandez (2010)[50] Termed CBAT, for cognitive behavioral affective therapy, this treatment goes beyond conventional relaxation and reappraisal by adding cognitive and behavioral techniques and supplementing them with affective techniques to deal with the feeling of anger. The techniques are sequenced contingently in three phases of treatment: prevention, intervention, and postvention. In this way, people can be trained to deal with the onset of anger, its progression, and the residual features of anger.

text: Suppression[edit]

text: Modern psychologists point out that suppression of anger may have harmful effects. The suppressed anger may find another outlet, such as a physical symptom, or become more extreme.[12][51] John W. Fiero cites Los Angeles riots of 1992 as an example of sudden, explosive release of suppressed anger. The anger was then displaced as violence against those who had nothing to do with the matter. Another example of widespread deflection of anger from its actual cause toward scapegoating, Fiero says, was the blaming of Jews for the economic ills of Germany by the Nazis.[11]

text: However, psychologists have also criticized the "catharsis theory" of aggression, which suggests that "unleashing" pent-up anger reduces aggression.[52]

text: Dual thresholds model[edit]

text: Anger expression might have negative outcomes for individuals and organizations as well, such as decrease of productivity[53] and increase of job stress,[54] however it could also have positive outcomes, such as increased work motivation, improved relationships, increased mutual understanding etc. (for ex. Tiedens, 2000).[55] A Dual Thresholds Model of Anger in organizations by Geddes and Callister, (2007) provides an explanation on the valence of anger expression outcomes. The model suggests that organizational norms establish emotion thresholds that may be crossed when employees feel anger. The first "expression threshold" is crossed when an organizational member conveys felt anger to individuals at work who are associated with or able to address the anger-provoking situation. The second "impropriety threshold" is crossed if or when organizational members go too far while expressing anger such that observers and other company personnel find their actions socially and/or culturally inappropriate.

text: The higher probability of negative outcomes from workplace anger likely will occur in either of two situations. The first is when organizational members suppress rather than express their anger—that is, they fail to cross the "expression threshold". In this instance personnel who might be able to address or resolve the anger-provoking condition or event remain unaware of the problem, allowing it to continue, along with the affected individual's anger. The second is when organizational members cross both thresholds—"double cross"— displaying anger that is perceived as deviant. In such cases the angry person is seen as the problem—increasing chances of organizational sanctions against him or her while diverting attention away from the initial anger-provoking incident. In contrast, a higher probability of positive outcomes from workplace anger expression likely will occur when one's expressed anger stays in the space between the expression and impropriety thresholds. Here, one expresses anger in a way fellow organizational members find acceptable, prompting exchanges and discussions that may help resolve concerns to the satisfaction of all parties involved. This space between the thresholds varies among different organizations and also can be changed in organization itself: when the change is directed to support anger displays; the space between the thresholds will be expanded and when the change is directed to suppressing such displays; the space will be reduced.[56]

text: Neurology[edit]

text: This section needs expansion. You can help by adding to it. (August 2017)

text: In neuroimaging studies of anger, the most consistently activated region of the brain was the lateral orbitofrontal cortex. [57] This region is associated with approach motivation and positive affective processes.[58]

text: A good explanation on where anger and ego originate in the brain has also been investigated in this article. [59]

text: Physiology[edit]

text: 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.[27] Based on some statistical analysis, some scholars have suggested that the tendency for anger may be genetic. Distinguishing between genetic and environmental factors however requires further research and actual measurement of specific genes and environments.[60][61]

text: The external expression of anger can be found in physiological responses, facial expressions, body language, and at times in public acts of aggression.[8] The rib cage tenses and breathing through the nose becomes faster, deeper, and irregular.[62] Anger activates the hypothalamic–pituitary–adrenal axis.[63] The catecholamine activation is more strongly norepinephrine than epinephrine.[10] Heart rate and blood pressure increase. Blood flows to the hands. Perspiration increases (particularly when the anger is intense).[64] The face flushes. The nostrils flare. The jaw tenses. 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.[10]

text: Philosophical perspectives[edit]

text: Antiquity[edit]

text: 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." Seneca believed that the disciplined Roman army was regularly able to beat the Germans, who were known for their fury. He argued that "... in sporting contests, it is a mistake to become angry".[12]

text: Aristotle on the other hand, ascribed some value to anger that has arisen from perceived injustice because it is useful for preventing injustice.[12][65] Furthermore, the opposite of anger is a kind of insensibility, Aristotle stated.[12] The difference in people's temperaments was generally viewed as a result of the different mix of qualities or humors people contained. Seneca held that "red-haired and red-faced people are hot-tempered because of excessive hot and dry humors."[12] Ancient philosophers rarely refer to women's anger at all, according to Simon Kemp and K. T. 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.[12]

text: Control methods[edit]

text:
Wikisource has original text related to this article:
Of Anger

text: Seneca addresses the question of mastering anger in three parts: 1. how to avoid becoming angry in the first place 2. how to cease being angry and 3. how to deal with anger in others.[12] Seneca suggests, to avoid becoming angry in the first place, that the many faults of anger should be repeatedly remembered. 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.[12] To cease being angry, Seneca suggests "one to check speech and impulses and be aware of particular sources of personal irritation. 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."[12] Seneca further advises daily self-inquisition about one's bad habit.[12] To deal with anger in others, Seneca suggests that the best reaction is to simply keep calm. A certain kind of deception, Seneca says, is necessary in dealing with angry people.[12]

text: Galen repeats Seneca's points but adds a new one: finding a guide and teacher can help the person in controlling their passions. Galen also gives some hints for finding a good teacher.[12] Both Seneca and Galen (and later philosophers) agree that the process of controlling anger should start in childhood on grounds of malleability. 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.[12]

text: Medieval era[edit]

text: 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.[12] On the other hand, al-Ghazali (also known as "Algazel" in Europe), who often disagreed with Aristotle and Ibn Sina (Avicenna) on many issues, argued that animals do possess anger as one of the three "powers" in their Qalb ("heart"), the other two being appetite and impulse. He also argued that animal will is "conditioned by anger and appetite" in contrast to human will which is "conditioned by the intellect."[66] A common medieval belief was that those prone to anger had an excess of yellow bile or choler (hence the word "choleric").[12] This belief was related to Seneca's belief that "red-haired and red-faced people are hot-tempered because of excessive hot and dry humors."

text: 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.[67] Aristotle felt that anger or wrath was a natural outburst of self- defense in situations where people felt they had been wronged. 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: for without anger, teaching will be useless, judgments unstable, crimes unchecked. Therefore to be angry is not always an evil."[68]

text: The concept of wrath contributed to a definition of gender and power. Many medieval authors in 1200 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: fire dominated in yellow bile or choler, meaning a choleric person was more or hot and dry than others. 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: people with more phlegmatic personalities were passive and submissive. 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.[69]

text: 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.[69] Women's passive nature appeared "natural" due to their lack of power when compared to men. Aristotle identified traits he believed women shared: female, feminine, passive, focused on matter, inactive, and inferior. Thus medieval women were supposed to act submissively toward men and relinquish control to their husbands.[69] However Hildegard of Bingen believed women were fully capable of anger. While most women were phlegmatic, individual women under certain circumstances could also be choleric.

text: Medieval scholars believed most men were choleric, or hot and dry. Thus they were dominant and aggressive. (Barton) Aristotle also identified characteristics of men: male, masculine, active, focused on form, potent, outstanding, and superior. Men were aware of the power they held. Given their choleric "nature", men exhibited hot temperatures and were quick to anger.[69] Peter of Albano once said, "The male's spirit, is lively, given to violent impulse; [it is] slow getting angry and slower being calmed." Medieval ideas of gender assumed men were more rational than women. 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.[69]

text: Control methods[edit]

text: 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:[12]

text:
Agaynes wraþþe hys helpe schal be,
Ʒef he haue grace in herte to se
How aungelus, when he ys wroth,
From hym faste flen and goth,
And fendes faste to hym renneth,
And wyþ fuyre of helle hys herte breneth,
And maketh hym so hote & hegh,
Þat no mon may byde hym negh.[70]

Against wrath his help shall be,
if he has grace in heart to see,
how angels, should his anger rise,
flee fast from him and go
and demons run to him in haste;
hell's fury burns his heart
and makes him so hot and high
that none may stand him nigh.

text: 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.[71]

text: On the other hand, Ahmed ibn Sahl al-Balkhi classified anger (along with aggression) as a type of neurosis,[72] while al-Ghazali (Algazel) 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."[73]

text: Modern times[edit]

text: The modern understanding of anger may not be greatly advanced over that of Aristotle.[12] Immanuel Kant rejects revenge as vicious. 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."[15] Two main differences between the modern understanding and ancient understanding of anger can be detected, Kemp and Strongman state: one is that early philosophers were not concerned with possible harmful effects of the suppression of anger; the other is that, recently, studies of anger take the issue of gender differences into account. The latter does not seem to have been of much concern to earlier philosophers.[12]

text: 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.[74] According to Ellis, these emotions are often associated and related to the leaning humans have to absolutistically depreciating and damning other peoples' humanity when their personal rules and domain are transgressed.

text: Religious perspectives[edit]

text: Judaism[edit]

text: In Judaism, anger is a negative trait. In the Book of Genesis, Jacob condemned the anger that had arisen in his sons Simon and Levi: "Cursed be their anger, for it was fierce; and their wrath, for it was cruel."[75]

text: Restraining oneself from anger is seen as noble and desirable, as Ethics of the Fathers states:

text: "Ben Zoma said: Who is strong? 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 16:32)."[76]

text: Maimonides rules that one who becomes angry is as though that person had worshipped idols.[77] Rabbi Shneur Zalman of Liadi explains that the parallel between anger and idol worship is that by becoming angry, one shows a disregard of Divine Providence – whatever had caused the anger was ultimately ordained from Above – and that through coming to anger one thereby denies the hand of God in one's life.[78]

text: In its section dealing with ethical traits a person should adopt, the Kitzur Shulchan Aruch states: "Anger is also a very evil trait and it should be avoided at all costs. You should train yourself not to become angry even if you have a good reason to be angry."[79]

text: In modern writings, Rabbi Harold Kushner finds no grounds for anger toward God because "our misfortunes are none of His doing."[80] In contrast to Kushner's reading of the Bible, David Blumenthal finds an "abusing God" whose "sometimes evil" actions evoke vigorous protest, but without severing the protester's relationship with God.[81]

text: Christianity[edit]

text: Both Catholic and Protestant writers have addressed anger.

text: Catholic[edit]

text: Wrath is one of the Seven Deadly Sins in Catholicism; and yet the Catechism of the Catholic Church states (canons 1772 and 1773) that anger is among the passions, and that "in the passions, as movements of the sensitive appetite, there is neither good nor evil." The neutral act of anger becomes the sin of wrath when it's directed against an innocent person, when it's unduly unbending or long-lasting, or when it desires excessive punishment. "If anger reaches the point of a deliberate desire to kill or seriously wound a neighbor, it is gravely against charity; it is a mortal sin." (CCC 2302) Hatred is the sin of desiring that someone else may suffer misfortune or evil, and is a mortal sin when one desires grave harm. (CCC 2302-03)

text: 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.[11][12] Saint Basil viewed anger as a "reprehensible temporary madness."[11] Joseph F. Delany in the Catholic Encyclopedia (1914) 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.[82]

text: A more positive view of anger is espoused by Roman Catholic pastoral theologian Henri J. M. Nouwen. Father Nouwen points to the spiritual benefits in anger toward God as found in both the Old Testament and New Testament of the Bible. 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."[83]

text: Georges Bernanos illustrates Nouwen's position in his novel The Diary of a Country Priest. 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]." The countess rejoined, "I've ceased to bother about God. When you've forced me to admit that I hate Him, will you be any better off?" The priest continued, "you no longer hate Him. 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." The countess did what the priest counseled. By confessing her hate, she was enabled to say, "all's well."[84]

text: Protestant[edit]

text: Everyone experiences anger, Andrew D. Lester observes, and furthermore anger can serve as "a spiritual friend, a spiritual guide, and a spiritual ally." Denying and suppressing anger is contrary to St. Paul's admonition in his Epistle to the Ephesians 4:26.[85] When anger toward God is denied and suppressed, it interferes with an individual's relation with God. However, expressing one's anger toward God can deepen the relationship.[86] C. FitzSimons Allison holds that "we worship God by expressing our honest anger at him."[87]

text: 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."[88] Other biblical examples of anger toward God include the following:[89]

text:
Moses was angry with God for mistreating his people: "Lord, why have you mistreated [lit. done evil to] this people?" (Book of Exodus 5:22).
Naomi was angry with God after the death of her husband and two sons: "The Almighty has dealt bitterly with me. The Almighty has brought calamity upon me" (Book of Ruth 1:20–21 abr).
Elijah was angry with God after the son of the widow died: "O Lord my God, have you brought calamity even upon the widow with whom I am staying, by killing her son?" (1 Kings 17:20).
Job was angry with God: "You have turned cruel to me; with the might of your hand you persecute me" (Book of Job 30:21).
Jeremiah was angry with God for deceiving his people: "Ah, Lord God, how utterly you have deceived this people and Jerusalem." (Book of Jeremiah 4:10).

text: Hinduism[edit]

text: 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.[90] Alternatively if one thinks one is superior, the result is grief. Anger is considered to be packed with more evil power than desire.[91] In the Bhagavad Gita Krishna regards greed, anger, and lust as signs of ignorance and leads to perpetual bondage. As for the agitations of the bickering mind, they are divided into two divisions. The first is called avirodha-prīti, or unrestricted attachment, and the other is called virodha-yukta-krodha, anger arising from frustration. Adherence to the philosophy of the Māyāvādīs, belief in the fruitive results of the karma-vādīs, and belief in plans based on materialistic desires are called avirodha-prīti. (Reference needed)

text: Jñānīs, karmīs and materialistic planmakers generally attract the attention of conditioned souls, but when the materialists cannot fulfill their plans and when their devices are frustrated, they become angry. Frustration of material desires produces anger.[92]

text: Buddhism[edit]

text: Anger is defined in Buddhism as: "being unable to bear the object, or the intention to cause harm to the object." Anger is seen as aversion with a stronger exaggeration, and is listed as one of the five hindrances. Buddhist monks, such as Dalai Lama, the spiritual leader of Tibetans in exile, sometimes get angry.[93] However, there is a difference; most often a spiritual person is aware of the emotion and the way it can be handled. Thus, in response to the question: "Is any anger acceptable in Buddhism?' the Dalai Lama answered:[93]

text: 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.

text: 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:[94]

text: 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. Problems arise only if we respond to difficulties with a negative state of mind. Therefore if we want to be free from problems, we must transform our mind.

text: The Buddha himself on anger:[95]

text: An angry person is ugly & sleeps poorly. Gaining a profit, he turns it into a loss, having done damage with word & deed. A person overwhelmed with anger destroys his wealth. Maddened with anger, he destroys his status. Relatives, friends, & colleagues avoid him. Anger brings loss. Anger inflames the mind. He doesn't realize that his danger is born from within. An angry person doesn't know his own benefit. An angry person doesn't see the Dharma. A man conquered by anger is in a mass of darkness. He takes pleasure in bad deeds as if they were good, but later, when his anger is gone, he suffers as if burned with fire. He is spoiled, blotted out, like fire enveloped in smoke. When anger spreads, when a man becomes angry, he has no shame, no fear of evil, is not respectful in speech. For a person overcome with anger, nothing gives light.

text: Islam[edit]

text: Qur'an, chapter 3 verse 134 "The ones who spend in prosperity and adversity, repress anger, and pardon the people; God loves the good doers." [Edip-Layth-Martha (Quran: A Reformist Translation)]

text: Anger (Arabic:غضب, ghadab) in Islam is considered to be instigated by Satan (Shaitan).[96] Factors stated to lead to anger include selfishness, arrogance and excessive ambition.[97] Islamic teachings also state that anger hinders the faith (iman) of a person.[98] The Quran attributes anger to prophets and believers as well as Muhammad's enemies. It mentions the anger of Moses (Musa) against his people for worshiping a golden calf and at the moment when Moses strikes an Egyptian for fighting against an Israelite.[99] The anger of Jonah (Yunus) is also mentioned in the Quran, which led to his departure from the people of Nineveh and his eventual realization of his error and his repentance.[100] The removal of anger from the hearts of believers by God (Arabic: [[Allah|الله]] Allāh) after the fighting against Muhammad's enemies is over.[101][102] In general, suppression of anger (Arabic: کاظم, kazm) is deemed a praiseworthy quality in the hadis.[102][103][104] Ibn Abdil Barr, the Andalusian Maliki jurist explains that controlling anger is the door way for restraining other blameworthy traits ego and envy, since these two are less powerful than anger. The hadis state various ways to diminish, prevent and control anger. One of these methods is to perform a ritual ablution, a different narration states that the angry person should lie down and other narrations instructs the angry person to invoke God and seek refuge from the Devil, by reciting I take refuge with Allah/God from the accursed Devil.

text: It has also been stated by the Imam Ali, the "Commander of the faithful" and the son-in-law of prophet Muhammad that "A moment of patience in a moment of anger saves a thousand moments of regret." As well as "Anger begins with madness, and ends in regret." [97]

text: Divine retribution[edit]

text: In many religions, anger is frequently attributed to God or gods. Primitive people held that gods were subject to anger and revenge in anthropomorphic fashion.[105] The Hebrew Bible says that opposition to God's Will results in God's anger.[105] Reform rabbi Kaufmann Kohler explains:[75]

text: God is not an intellectual abstraction, nor is He conceived as a being indifferent to the doings of man; and His pure and lofty nature resents most energetically anything wrong and impure in the moral world: "O Lord, my God, mine Holy One ... Thou art of eyes too pure to behold evil, and canst not look on iniquity."

text: Christians believe in God's anger at the sight of evil. This anger is not inconsistent with God's love, as demonstrated in the Gospel where the righteous indignation of Christ is shown in the Cleansing of the Temple. Christians believe that those who reject His revealed Word, Jesus, condemn themselves, and are not condemned by the wrath of God.[105]


document_title: Arthur Conan Doyle

question_text: who inspired sir arthur conan doyle to write sherlock holmes

text: Arthur Conan Doyle

text: Name[edit]

text: Doyle is often referred to as "Sir Arthur Conan Doyle" or simply "Conan Doyle" (implying that Conan is part of a compound surname, as opposed to his given middle name). His baptism entry in the register of St Mary's Cathedral, Edinburgh, gives "Arthur Ignatius Conan" as his given names and "Doyle" as his surname. It also names Michael Conan as his godfather.[1] The cataloguers of the British Library and the Library of Congress treat "Doyle" alone as his surname.[2]

text: Steven Doyle, editor of the Baker Street Journal, wrote, "Conan was Arthur's middle name. Shortly after he graduated from high school he began using Conan as a sort of surname. But technically his last name is simply 'Doyle'."[3] When knighted, he was gazetted as Doyle, not under the compound Conan Doyle.[4] Nevertheless, the actual use of a compound surname is demonstrated by the fact that Doyle's second wife was known as Jean Conan Doyle rather than Jean Doyle.[5]

text: Early life[edit]

text: Doyle was born on 22 May 1859 at 11 Picardy Place, Edinburgh, Scotland.[6][7] His father, Charles Altamont Doyle, was born in England, of Irish Catholic descent, and his mother, Mary (née Foley), was Irish Catholic. His parents married in 1855.[8] In 1864 the family dispersed because of Charles's growing alcoholism, and the children were temporarily housed across Edinburgh. In 1867, the family came together again and lived in squalid tenement flats at 3 Sciennes Place.[9] Doyle's father died in 1893, in the Crichton Royal, Dumfries, after many years of psychiatric illness.[10][11]

text: Supported by wealthy uncles, Doyle was sent to England, at the Jesuit preparatory school Hodder Place, Stonyhurst in Lancashire at the age of nine (1868–70). He then went on to Stonyhurst College until 1875. From 1875 to 1876, he was educated at the Jesuit school Stella Matutina in Feldkirch, Austria.[9] He later rejected the Catholic faith and became an agnostic.[12] He also later became a spiritualist mystic.[13]

text: Medical career[edit]

text: From 1876 to 1881, Doyle studied medicine at the University of Edinburgh Medical School, including periods working in Aston (then a town in Warwickshire, now part of Birmingham), Sheffield and Ruyton-XI-Towns, Shropshire.[14] During that time, he studied practical botany at the Royal Botanic Garden in Edinburgh.[15] While studying, Doyle began writing short stories. His earliest extant fiction, "The Haunted Grange of Goresthorpe", was unsuccessfully submitted to Blackwood's Magazine.[9] His first published piece, "The Mystery of Sasassa Valley", a story set in South Africa, was printed in Chambers's Edinburgh Journal on 6 September 1879.[9][16] On 20 September 1879, he published his first academic article, "Gelsemium as a Poison" in the British Medical Journal,[9][17][18] a study which the Daily Telegraph regarded as potentially useful in a 21st-century alleged murder investigation.[19]

text: Doyle was the doctor on the Greenland whaler Hope of Peterhead in 1880.[20] As M.B., C.M. after his graduation from university in 1881, he was ship's surgeon on the SS Mayumba during a voyage to the West African coast.[9] He completed his M.D. degree (an advanced degree in Scotland beyond the usual medical degrees) on the subject of tabes dorsalis in 1885.[21]

text: In 1882, Doyle joined former classmate George Turnavine Budd as his partner at a medical practice in Plymouth, but their relationship proved difficult, and Doyle soon left to set up an independent practice.[9][22] Arriving in Portsmouth in June 1882, with less than £10 (£900 today[23]) to his name, he set up a medical practice at 1 Bush Villas in Elm Grove, Southsea.[24] The practice was not successful. While waiting for patients, Doyle returned to writing fiction.

text: Doyle was a staunch supporter of compulsory vaccination and wrote several articles advocating for the practice and denouncing the views of anti-vaccinators.[25][26]

text: In early 1891, Doyle attempted the study of ophthalmology in Vienna. He had previously studied at the Portsmouth Eye Hospital to qualify to perform eye tests and prescribe glasses. Vienna was suggested by his friend Vernon Morris as a place to spend six months and train to be an eye surgeon. Doyle, however, found it too difficult to understand the German medical terms at the classes in Vienna and quickly quit his studies there. For the rest of his two-month stay in Vienna, he pursued other activities, such as ice skating with his wife Louisa and drinking with Brinsley Richards of the London Times. He also wrote The Doings of Raffles Haw.

text: After visiting Venice and Milan, he spent a few days in Paris observing Edmund Landolt, an expert on diseases of the eye. Within three months of his departure for Vienna, Doyle returned to London. He opened a small office and consulting room at 2 Upper Wimpole Street, or 2 Devonshire Place as it was then. A Westminster City Council commemorative plaque is over the front door. He had no patients according to his autobiography and his efforts as an ophthalmologist were a failure.[27][28][29]

text: Literary career[edit]

text: Sherlock Holmes[edit]

text: Doyle struggled to find a publisher for his work. His first work featuring Sherlock Holmes and Dr. Watson, A Study in Scarlet, was taken by Ward Lock & Co on 20 November 1886, giving Doyle £25 (£2500 today) for all rights to the story. The piece appeared one year later in the Beeton's Christmas Annual and received good reviews in The Scotsman and the Glasgow Herald.[9]

text: Holmes was partially modelled on his former university teacher Joseph Bell. In 1892, in a letter to Bell, Doyle wrote, "It is most certainly to you that I owe Sherlock Holmes ... round the centre of deduction and inference and observation which I have heard you inculcate I have tried to build up a man,"[30] and, in his 1924 autobiography, he remarked, "It is no wonder that after the study of such a character [viz., Bell] I used and amplified his methods when in later life I tried to build up a scientific detective who solved cases on his own merits and not through the folly of the criminal."[31] Robert Louis Stevenson was able, even in faraway Samoa, to recognise the strong similarity between Joseph Bell and Sherlock Holmes: "My compliments on your very ingenious and very interesting adventures of Sherlock Holmes. ... can this be my old friend Joe Bell?"[32] Other authors sometimes suggest additional influences—for instance, the famous Edgar Allan Poe character C. Auguste Dupin.[33] Dr. (John) Watson owes his surname, but not any other obvious characteristic, to a Portsmouth medical colleague of Doyle's, Dr James Watson.[34]

text: A sequel to A Study in Scarlet was commissioned, and The Sign of the Four appeared in Lippincott's Magazine in February 1890, under agreement with the Ward Lock company. Doyle felt grievously exploited by Ward Lock as an author new to the publishing world and he left them.[9] Short stories featuring Sherlock Holmes were published in the Strand Magazine. Doyle wrote the first five Holmes short stories from his office at 2 Upper Wimpole Street (then known as Devonshire Place), which is now marked by a memorial plaque.[35]

text: Doyle's attitude towards his most famous creation was ambivalent.[34] In November 1891 he wrote to his mother: "I think of slaying Holmes, ... and winding him up for good and all. He takes my mind from better things." His mother responded, "You won't! You can't! You mustn't!"[36] In an attempt to deflect publishers' demands for more Holmes stories, he raised his price to a level intended to discourage them, but found they were willing to pay even the large sums he asked.[34] As a result, he became one of the best-paid authors of his time.

text: In December 1893, to dedicate more of his time to his historical novels, Doyle had Holmes and Professor Moriarty plunge to their deaths together down the Reichenbach Falls in the story "The Final Problem". Public outcry, however, led him to feature Holmes in 1901 in the novel The Hound of the Baskervilles.

text: In 1903, Doyle published his first Holmes short story in ten years, "The Adventure of the Empty House", in which it was explained that only Moriarty had fallen, but since Holmes had other dangerous enemies—especially Colonel Sebastian Moran—he had arranged to also be perceived as dead. Holmes was ultimately featured in a total of 56 short stories—the last published in 1927—and four novels by Doyle, and has since appeared in many novels and stories by other authors.

text: Jane Stanford compares some of Moriarty's characteristics to those of the Fenian John O'Connor Power. "The Final Problem" was published the year the Second Home Rule Bill passed through the House of Commons. "The Valley of Fear" was serialised in 1914, the year Home Rule, the Government of Ireland Act (18 September) was placed on the Statute Book.[37]

text: Other works[edit]

text: Doyle's first novels were The Mystery of Cloomber, not published until 1888, and the unfinished Narrative of John Smith, published only in 2011.[38] He amassed a portfolio of short stories including "The Captain of the Pole-Star" and "J. Habakuk Jephson's Statement", both inspired by Doyle's time at sea. The latter popularised the mystery of the Mary Celeste[39] and added fictional details such as the perfect condition of the ship (which had actually taken on water by the time it was discovered) and its boats remaining on board (the one boat was in fact missing) that have come to dominate popular accounts of the incident.[9][39] Doyle's spelling of the ship's name as Marie Celeste has become more common in everyday use than the original form.[40]

text: Between 1888 and 1906, Doyle wrote seven historical novels, which he and many critics regarded as his best work.[34] He also authored nine other novels, and later in his career (1912–29) five stories, two of novella length, featuring the irascible scientist Professor Challenger. The Challenger stories include what is probably his best-known work after the Holmes oeuvre, The Lost World. He was a prolific author of short stories, including two collections set in Napoleonic times featuring the French character Brigadier Gerard.

text: Doyle's stage works include Waterloo, the reminiscences of an English veteran of the Napoleonic Wars, the character of Gregory Brewster being written for Henry Irving; The House of Temperley, the plot of which reflects his abiding interest in boxing; The Speckled Band, after the short story "The Adventure of the Speckled Band"; and the 1893 collaboration with J.M. Barrie on the libretto of Jane Annie.[41]

text: Sporting career[edit]

text: While living in Southsea, Doyle played football as a goalkeeper for Portsmouth Association Football Club, an amateur side, under the pseudonym A. C. Smith.[42]

text: Doyle was a keen cricketer, and between 1899 and 1907 he played 10 first-class matches for the Marylebone Cricket Club (MCC). He also played for the amateur cricket team the Allahakbarries alongside authors J. M. Barrie and A. A. Milne.[43] His highest score, in 1902 against London County, was 43. He was an occasional bowler who took just one first-class wicket, although one of the highest pedigree as it was W. G. Grace.[44]

text: Also a keen golfer, Doyle was elected captain of the Crowborough Beacon Golf Club in Sussex for 1910. He had moved to Little Windlesham house in Crowborough with Jean Leckie, his second wife, and resided there with his family from 1907 until his death in July 1930.[45])

text: Family life[edit]

text: In 1885 Doyle married Louisa (sometimes called "Touie") Hawkins. She was the youngest daughter of J. Hawkins, of Minsterworth, Gloucestershire, and the sister of one of Doyle's patients. Louisa suffered from tuberculosis and died on 4 July 1906.[46] The following year he married Jean Elizabeth Leckie, whom he had first met and fallen in love with in 1897. He had maintained a platonic relationship with Jean while his first wife was still alive, out of loyalty to her.[47] Jean died in London on 27 June 1940.[48]

text: Doyle fathered five children. He had two with his first wife: Mary Louise (28 January 1889 – 12 June 1976) and Arthur Alleyne Kingsley, known as Kingsley (15 November 1892 – 28 October 1918). He had an additional three with his second wife: Denis Percy Stewart (17 March 1909 – 9 March 1955), second husband of Georgian Princess Nina Mdivani; Adrian Malcolm (19 November 1910 – 3 June 1970); and Jean Lena Annette (21 December 1912 – 18 November 1997).[49]

text: Political campaigning[edit]

text: Following the Boer War in South Africa at the turn of the 20th century and the condemnation from some quarters over the United Kingdom's role, Doyle wrote a short work titled The War in South Africa: Its Cause and Conduct, which argued that the UK's role in the Boer War was justified, and which was widely translated. Doyle had served as a volunteer doctor in the Langman Field Hospital at Bloemfontein between March and June 1900.[50] Doyle believed that this publication was responsible for his being knighted as a Knight Bachelor by King Edward VII in 1902[4] and for his appointment as a Deputy-Lieutenant of Surrey.[51] Also in 1900 he wrote a book, The Great Boer War.

text: He stood for Parliament twice as a Liberal Unionist—in 1900 in Edinburgh Central and in 1906 in the Hawick Burghs—but although he received a respectable vote, he was not elected.[52] Doyle was appointed a Knight of Grace of the Order of the Hospital of Saint John of Jerusalem in 1903.[53]

text: Doyle was a supporter of the campaign for the reform of the Congo Free State, led by the journalist E. D. Morel and diplomat Roger Casement. During 1909 he wrote The Crime of the Congo, a long pamphlet in which he denounced the horrors of that colony. He became acquainted with Morel and Casement, and it is possible that, together with Bertram Fletcher Robinson, they inspired several characters in the 1912 novel The Lost World.[54] Doyle broke with Robinson when he became one of the leaders of the pacifist movement during the First World War. When Casement was found guilty of treason against the Crown after the Easter Rising, Doyle tried unsuccessfully to save him from facing the death penalty, arguing that Casement had been driven mad and could not be held responsible for his actions.[55]

text: Justice advocate[edit]

text: Doyle was also a fervent advocate of justice and personally investigated two closed cases, which led to two men being exonerated of the crimes of which they were accused. The first case, in 1906, involved a shy half-British, half-Indian lawyer named George Edalji who had allegedly penned threatening letters and mutilated animals in Great Wyrley. Police were set on Edalji's conviction, even though the mutilations continued after their suspect was jailed.[56] Apart from helping George Edalji, Doyle's work helped establish a way to correct other miscarriages of justice, as it was partially as a result of this case that the Court of Criminal Appeal was established in 1907.[57]

text: The story of Doyle and Edalji was dramatised in an episode of the 1972 BBC television series, The Edwardians. In Nicholas Meyer's pastiche The West End Horror (1976), Holmes manages to help clear the name of a shy Parsi Indian character wronged by the English justice system. Edalji was of Parsi heritage on his father's side. The story was fictionalised in Julian Barnes's 2005 novel Arthur and George, which was adapted into a three-part drama by ITV in 2015.

text: The second case, that of Oscar Slater, a Yekke and gambling-den operator convicted of bludgeoning an 82-year-old woman in Glasgow in 1908, excited Doyle's curiosity because of inconsistencies in the prosecution case and a general sense that Slater was not guilty. He ended up paying most of the costs for Slater's successful appeal in 1928.[58]

text: Spiritualism, Freemasonry[edit]

text: Doyle had a longstanding interest in mystical subjects. He was initiated as a Freemason (26 January 1887) at the Phoenix Lodge No. 257 in Southsea. He resigned from the Lodge in 1889, but returned to it in 1902, only to resign again in 1911.[59]

text: Also in Southsea in 1887, influenced by a member of the Portsmouth Literary and Philosophical Society, Major-General Alfred Wilks Drayson, he began a series of psychic investigations. These included attending around 20 seances, experiments in telepathy and sittings with mediums. Writing to Spiritualist journal Light, that year, he declared himself to be a Spiritualist and spoke of one particular psychic event that had convinced him.[60]

text: Though he later wavered, he remained fascinated by the paranormal. He was a founding member of the Hampshire Society for Psychical Research in 1889 and joined the London-based Society for Psychical Research in 1893. He joined Sir Sidney Scott and Frank Podmore on a poltergeist investigation in Devon in 1894. Nevertheless, during this period, he remained, in essence, a dilettante.[61]

text: During 1916, at the height of World War I, a change came over Conan Doyle's beliefs prompted by the apparent psychic abilities of his children's nanny, Lily Loder Symonds.[62] This, combined with the deaths he saw around him, made him rationalise that Spiritualism was a "New Revelation"[63] sent by God to bring solace to the bereaved. The New Revelation was the title of his first Spiritualist work, published two years later. In the intervening years, he wrote to Light magazine about his faith and lectured frequently on the truth of Spiritualism.

text: War-related deaths close to him certainly strengthened his long-held belief in life after death and spirit communication, though it is wrong to claim that the death of his son, Kingsley, turned him to Spiritualism, as is often stated. Doyle came out as a Spiritualist to the public in 1916, a full two years before his son's death.[64] It was on 28 October 1918 that Kingsley died from pneumonia contracted during his convalescence after being seriously wounded in the 1916 Battle of the Somme. Doyle's brother Brigadier-general Innes Doyle died, also from pneumonia, in February 1919. His two brothers-in-law (one of whom was E. W. Hornung, creator of the literary character Raffles) and his two nephews also died shortly after the war. His second book on Spiritualism, The Vital Message, appeared in 1919.

text: Doyle found solace supporting spiritualism and its attempts to find proof of existence beyond the grave. In particular, according to some,[65] he favoured Christian Spiritualism and encouraged the Spiritualists' National Union to accept an eighth precept – that of following the teachings and example of Jesus of Nazareth. He was a member of the renowned supernatural organisation The Ghost Club.[66]

text: In 1919, the magician P. T. Selbit staged a séance at his own flat in Bloomsbury. Doyle attended the séance. Some later commentators have stated that he declared the clairvoyance manifestations to be genuine.[67][68] However, the contemporary report by the Sunday Express quotes Doyle as saying: "I should have to see it again before passing a definite opinion on it," and: "I have my doubts about the whole thing".[69] In 1920, Doyle debated the claims of Spiritualism with the notable sceptic Joseph McCabe at Queen's Hall in London. McCabe later published his evidence against the claims of Doyle and Spiritualism in a booklet entitled Is Spiritualism Based on Fraud? which claimed Doyle had been duped into believing Spiritualism by mediumship trickery.[70]

text: Doyle believed that many cases of diagnosed mental illness were the result of spirit possession. He debated with the psychiatrist Harold Dearden on the subject who was diametrically opposed to Doyle's views.[71] He travelled to Australia and New Zealand on Spiritualist missionary work in 1920, and continued his mission all the way up to his death, speaking about his Spiritualist conviction in Britain, Europe and the USA.[61]

text: Doyle was also inspired by his Spiritualist beliefs to write a novella on the subject, The Land of Mist, featuring the character Professor Challenger. He wrote many other non-fictional Spiritualist works; perhaps his most famous being The Coming of the Fairies (1922)[72] which reveals Conan Doyle's conviction in the veracity of the five Cottingley Fairies photographs. He reproduced them in the book, together with theories about the nature and existence of fairies and spirits. Initially suspected of being falsified, the photos were decades later determined to be faked (along with admissions from the photographers).

text: Doyle was friends for a time with Harry Houdini, the American magician who himself became a prominent opponent of the Spiritualist movement in the 1920s following the death of his beloved mother. Although Houdini insisted that Spiritualist mediums employed trickery (and consistently exposed them as frauds), Doyle became convinced that Houdini himself possessed supernatural powers—a view expressed in Doyle's The Edge of the Unknown. Houdini was apparently unable to convince Doyle that his feats were simply illusions, leading to a bitter public falling out between the two.[73] A specific incident is recounted in memoirs by Houdini's friend Bernard M. L. Ernst, in which Houdini performed an impressive trick at his home in the presence of Conan Doyle. Houdini assured Conan Doyle the trick was pure illusion and that he was attempting to prove a point about Doyle not "endorsing phenomena" simply because he had no explanation. According to Ernst, Conan Doyle refused to believe it was a trick.[74]

text: In 1922, the psychical researcher Harry Price accused the spirit photographer William Hope of fraud. Doyle defended Hope, but further evidence of trickery was obtained from other researchers.[76] Doyle threatened to have Price evicted from the National Laboratory of Psychical Research and claimed if he persisted to write "sewage" about spiritualists, he would meet the same fate as Harry Houdini.[77] Price wrote "Arthur Conan Doyle and his friends abused me for years for exposing Hope."[78] Because of the exposure of Hope and other fraudulent spiritualists, Doyle led a mass resignation of eighty-four members of the Society for Psychical Research, as they believed the Society was opposed to spiritualism.[79]

text: Doyle and spiritualist William Thomas Stead were duped into believing Julius and Agnes Zancig had genuine psychic powers, both claiming that the Zancigs used telepathy. In 1924 Julius and Agnes Zancig confessed that their mind reading act was a trick and published the secret code and all the details of the trick method they had used, under the title Our Secrets!! in a London newspaper.[80] Doyle praised the psychic phenomena and spirit materializations produced by Eusapia Palladino and Mina Crandon, who were both exposed as frauds.[81]

text: Doyle's two volume, The History of Spiritualism was published in 1926. W. Leslie Curnow a spiritualist, contributed much research to the book.[82][83] In 1926, Robert John Tillyard wrote a predominantly supportive review of Doyle's book The History of Spiritualism in the journal Nature.[84] This caused controversy, and several critics such as A. A. Campbell Swinton pointed to the evidence of fraud in mediumship and Doyle's non-scientific approach to the subject.[85][86][87] In 1927, Doyle spoke in a filmed interview about Sherlock Holmes and spiritualism.[88]

text: Richard Milner, an American historian of science, has presented a case that Doyle may have been the perpetrator of the Piltdown Man hoax of 1912, creating the counterfeit hominid fossil that fooled the scientific world for over 40 years. Milner says that Doyle had a motive—namely, revenge on the scientific establishment for debunking one of his favourite psychics—and that The Lost World contains several encrypted clues regarding his involvement in the hoax.[89][90] Samuel Rosenberg's 1974 book Naked is the Best Disguise purports to explain how, throughout his writings, Doyle left open clues that related to hidden and suppressed aspects of his mentality.[91]

text: Architecture[edit]

text: Doyle commissioned a newly-built home from Joseph Henry Ball, an architect friend, in 1895, and played an active part of the design process.[92] [93] He lived in Undershaw which is near Hindhead in Surrey from October 1897 to September 1907.[94] It was a hotel and restaurant from 1924 until 2004, when it was bought by a developer and stood empty while conservationists and Doyle fans fought to preserve it.[46] In 2012, the High Court in London ruled the redevelopment permission be quashed because proper procedure had not been followed,[95] but it is now due to become part of the Stepping Stones school for children with disabilities and additional needs.

text: Doyle was staying at the Lyndhurst Grand Hotel during March 1912 and made his most ambitious foray into architecture: sketching the original designs for a third storey extension and altering the front facade to the building.[96] Work began later that year and the building as it is today is a near perfect expression of Doyle's plans.[97]

text: In 1914, on a family trip to the Jasper National Park in Canada, he designed a golf course and ancillary buildings for a hotel. The plans were realised in full, but neither the golf course nor the buildings have survived.[98]

text: In 1926, Doyle laid the foundation stone for a Spiritualist temple in Camden, London. Of the building's total £600 construction costs, he provided £500.[99]

text: Honours and awards[edit]

text: Death[edit]

text: Doyle was found clutching his chest in the hall of Windlesham Manor, his house in Crowborough, East Sussex, on 7 July 1930. He died of a heart attack at the age of 71. His last words were directed toward his wife: "You are wonderful."[100] At the time of his death, there was some controversy concerning his burial place, as he was avowedly not a Christian, considering himself a Spiritualist. He was first buried on 11 July 1930 in Windlesham rose garden.

text: He was later reinterred together with his wife in Minstead churchyard in the New Forest, Hampshire.[9] Carved wooden tablets to his memory and to the memory of his wife, originally from the church at Minstead, are on display as part of a Sherlock Holmes exhibition at Portsmouth Museum.[101][102] The epitaph on his gravestone in the churchyard reads, in part: "Steel true/Blade straight/Arthur Conan Doyle/Knight/Patriot, Physician, and man of letters".[103]

text: A statue honours Doyle at Crowborough Cross in Crowborough, where he lived for 23 years.[104] There is a statue of Sherlock Holmes in Picardy Place, Edinburgh, close to the house where Doyle was born.[105]

text: Bibliography[edit]