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The dictionary was first considered in 2006 when Koenig was studying at Macalester College, Minnesota and attempting to write poetry.The Dictionary of Obscure Sorrows was the idea he came up with that would contain all the words he needed for his poetry, including emotions that had never been linguistically described. [11]
The golden mean is also a core principle in Musar literature in which practitioners are encouraged to bring every character trait (middah; plural middot) into a balanced place between extremes. For example, it is not good to have too much patience, but it is not good to live without any patience at all.
Existential nihilism is the philosophical theory that life has no objective meaning or purpose. [1] The inherent meaninglessness of life is largely explored in the philosophical school of existentialism, where one can potentially create their own subjective "meaning" or "purpose".
The tendency for people of one race to have difficulty identifying members of a race other than their own. Egocentric bias Recalling the past in a self-serving manner, e.g., remembering one's exam grades as being better than they were, or remembering a caught fish as bigger than it really was.
According to Smith, people have a natural tendency to care about the well-being of others for no other reason than the pleasure one gets from seeing them happy. He calls this sympathy, defining it "our fellow-feeling with any passion whatsoever" (p. 5). He argues that this occurs under either of two conditions:
In order to have moral character, we must understand what contributes to our overall good and have our spirited and appetitive desires educated properly, so that they can agree with the guidance provided by the rational part of the soul. According to Plato, Moral Character is directly linked to and understanding contributions to the overall good.
Patience is explained as being more than trust, as a value that reflects the state of one's body and mind. [24] The term pariksaha is sometimes also translated as test or exam, in other contexts. Some of these concepts have been carried into the spiritual understanding of yoga.
Cultural differences have been observed in the way in which emotions are valued, expressed, and regulated. The social norms for emotions, such as the frequency with or circumstances in which they are expressed, also vary drastically. [26] [27] For example, the demonstration of anger is encouraged by Kaluli people, but condemned by Utku Inuit. [28]