Essay Example on Emotional Police

Introduction

For the past few decades, Philosophers have been advocating for emotional life for the human race as early as the stoics' time. The idea of emotional police pops up when we look at some of the philosopher's arguments. She argues that regret should be eliminated. There is no point in having a bitter feeling of a wrong deed already committed as you should focus on rectifying the mistake and seek means to improve in due time. The paper focuses on Agnes Callard views on emotional police.

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Emotional Stress

While the author addresses anger as "normatively problematic," Rudiger's view on emotional stress argues that you should take acknowledgment of a wrong already done. The author advocates for taking a wrong done calmly and making positive strides towards avoiding a future repetition (Callard, 2019). Grief interrupts one's normal functioning as pain and suffering are evident in a grieving person. Society whose members are grieving is unproductive in one way or another. They do not add value.

Agnes Callard believes in empathetic concerns by arguing that empathy clouds one's judgment. It's unfair and brings forth suffering rather than thriving when compared to a rational decision. To be in contention, according to the philosopher, once faced with regret, anger, grief, or empathy, a simple rule should apply: be calm, be rational, ignore your feelings, and seek to be productive. Being in a healthy condition while you are unhealthy physically, like having a fever that is an illness, and healthy response in case of a bacterial infection is an experimental condition that brings about a situation where there is a good deed in wrongdoing when viewed emotionally (Callard, 2019). Life itself is to blame as it's imperfect for this illogic.

Enraged Conversations

While Callard's view seems to agree with existing literature, on the other hand, hatred is termed as being in painless anger, ill-feeling, and simply loveless anger. Hatred allows one to evade good or rather enraged conversations that may seemingly look difficult. The possibility of ourselves being at a loss, pain, and maybe acknowledging to have appeared to be a jerk and frustrating oneself is done away with. Hatred also involves condemning something or somebody without investment and involvement (Táíwò, 2020). Once we apply ourselves in hate, we try to carefully cover up our trucks as hatred is not an emotional feeling to brag about. In any case, we know it to be a destructive news emotion.

Everyone has that one person that you feel you can hate safely and feel free about it. For instance, racists and sexists seem safest of all to hate freely. Politicians, billionaires, and refugees also are target to hate popularly depending on one's personalization of hatred. We tend to be ignorant about these racist/sexist believes in our social-cultural institutions, which have informed our worldview. We hate those beliefs themselves also, the hatred itself, the suffering, and ourselves.

Conclusion

Thus, we console ourselves as kind haters when we hate the terrible people knowing any hatred is awful. This applies to the "we" who look for loopholes that allow us to flourish hatred, cultivate it in us and appear to be self-righteous. Hatred is unjustifiable in whichever way it may seem appealing to oneself. A negative attitude towards something will, in the end, prove a failure with its resultant outcomes.

Reference

Callard, A. (2019, October 2). The emotion police. The Point Magazine.
https://thepointmag.com/examined-life/agnes-callard-the-emotion-police/

Táíwò, O. O. (2020). Stoicism (as Emotional Compression) Is Emotional Labor. Feminist Philosophy Quarterly, 6(2). https://ojs.lib.uwo.ca/index.php/fpq/article/view/8217.