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Anguish

Anguish is an intense emotional state defined by profound mental or physical suffering, extreme distress, and overwhelming anxiety that disrupts normal functioning.^[1] It manifests as a deep sense of helplessness, sorrow, and inner turmoil, often more severe than general sadness or worry, and can include physical symptoms like chest tightness or insomnia.^[2] In psychological terms, anguish arises from acute stressors such as grief, trauma, or chronic pain, distinguishing it from milder emotions by its paralyzing intensity and potential to impair daily life.^[3] Within philosophy, particularly existentialism, anguish holds a central role as the awareness of human freedom and the burden of personal responsibility in an absurd or indifferent universe.^[4] Søren Kierkegaard conceptualized it as "dread" or angst, a dizzying apprehension of infinite possibilities and the individual's isolation before ethical choices, exemplified in his analysis of Abraham's sacrificial dilemma in Fear and Trembling.^[5] Jean-Paul Sartre further developed this idea, describing anguish as the inescapable realization that one's actions not only shape personal identity but legislate values for all humanity, stating: "When a man commits himself to anything, fully realising that he is not only choosing what he will be, but is thereby at the same time a legislator deciding for the whole of mankind – in such a moment a man cannot escape from the sense of complete and profound responsibility."^[4] This existential dimension underscores anguish as a catalyst for authentic living, prompting confrontation with life's meaninglessness. Anguish also appears prominently in literature and art as a theme of human vulnerability, from ancient tragedies to modern works exploring isolation and despair. Psychologically, while it shares overlaps with conditions like depression or post-traumatic stress disorder, anguish is not a clinical diagnosis but a transient response that, if unmanaged, may escalate into long-term mental health issues; effective coping often involves therapy, mindfulness, or social support to restore equilibrium.^[1]

Definition and Origins

Definition

Anguish is an intense emotional state characterized by profound mental suffering or distress, often involving a sense of helplessness, torment, and acute emotional pain that exceeds ordinary sadness or anxiety. This experience manifests as a deep, constricting discomfort in the psyche, where individuals may feel overwhelmed by internal conflict or unbearable pressure.^[1]^[6] The term's etymological roots trace to the Latin angustia, denoting narrowness or tightness, which symbolically evokes the constriction of the mind or spirit under duress—a concept that underscores anguish's visceral quality of entrapment.^[7] In modern psychological contexts, anguish is understood as a form of mental pain linked to intense suffering, often involving a perceived inability to cope with stressors and forming a component of broader psychological distress. It often arises as a reaction to acute stressors, though it may persist and contribute to chronic conditions like depression.^[8] Anguish differs from related emotions in its unique fusion of raw emotional intensity and cognitive dissonance. Grief, for instance, centers on anguish specifically tied to significant loss, such as the death of a loved one, and is often a structured mourning process.^[9] In contrast, anxiety revolves around future-oriented fear, worry, and apprehension about potential threats, lacking the profound sorrow or immediacy of anguish.^[1] Despair, meanwhile, implies a passive state of hopeless resignation and emotional numbness, whereas anguish actively engages torment and internal struggle, potentially spanning past regrets, present conflicts, or uncertain futures.^[10]

Etymology and Historical Usage

The word "anguish" entered English in the late 13th century from Old French anguisse or angoisse, meaning a strangling or choking sensation, which itself derived from Latin angustia, denoting narrowness, tightness, or distress.^[7] This Latin term stems from angustus, "narrow" or "tight," ultimately tracing back to the Proto-Indo-European root angh-, signifying something tightly constricted or painfully tight.^[7] The core imagery of constriction reflects early associations with physical compression or suffocation, evoking a sense of being hemmed in or overwhelmed.^[11] In Middle English, around the 14th century, the term appeared as anguissh or anguishe, notably in Geoffrey Chaucer's works, where it often described intense emotional or physical torment amid themes of love, fate, and suffering. For instance, in The Knight's Tale, Chaucer writes of characters enduring "all the anguish strong" from imprisonment and unrequited passion, blending bodily and mental distress.^[11] Religious texts further illustrate its early usage; the King James Version of the Bible employs "anguish of spirit" in Psalms 119:143 to convey spiritual turmoil—"Trouble and anguish have taken hold on me: yet thy commandments are my delights"—and in Exodus 6:9 to depict the Israelites' despair under bondage. By the Renaissance, such examples highlight anguish as a multifaceted affliction, frequently tied to moral or existential straits in medieval literature and theology.^[11] Cross-linguistically, parallels emerge in ancient Greek stenochōria, literally "narrowness of place" or "straitened circumstances," which metaphorically signified distress or calamity, as seen in New Testament passages like Romans 2:9: "Tribulation and anguish" upon the unrighteous.^[12] This term influenced early Christian theological concepts of suffering, mirroring the Latin root's emphasis on confinement and reinforcing anguish as a state of inescapable pressure across Indo-European languages.^[13] Over time, the meaning shifted from predominantly physical connotations—such as bodily agony or torment in medieval texts, as in the 14th-century Ayenbite of Inwyt describing "grete anguysse" of the flesh—to a primary focus on emotional and psychological suffering by the 19th century.^[11] This evolution aligned with broader cultural emphases on inner experience, though physical qualifiers persisted in specialized contexts like medical descriptions of pain.^[7]

Psychological Aspects

Emotional and Cognitive Dimensions

Anguish manifests as an acute, visceral emotional response characterized by intense dread, torment, and a profound sense of emotional overload, often arising from personal crises such as bereavement or moral dilemmas. This state involves overwhelming psychological suffering that disrupts normal functioning, blending elements of grief, fear, and despair into a cohesive experience of distress.^[1]^[3] Cognitively, anguish is marked by persistent rumination on the causes and consequences of the distressing event, which exacerbates emotional intensity and hinders adaptive problem-solving. This rumination often leads to impaired decision-making, as individuals become trapped in cycles of negative self-referential thinking that amplify perceived threats. Anguish arises from cognitive evaluations of events as uncontrollable harms or losses that exceed coping resources.^[14]^[15] Neuroscientifically, anguish involves heightened activity in the amygdala, which processes immediate fear and emotional salience, triggering distress responses, alongside engagement of the prefrontal cortex in regulation, though overload can lead to dysregulation. The anterior cingulate cortex and insula contribute to the overlap between emotional anguish and physical pain perception.^[16]^[17] The intensity of anguish varies across individuals, influenced by personality traits such as neuroticism, which predisposes people to heightened reactivity and prolonged duration of negative emotions, as evidenced in longitudinal studies tracking affective responses to stressors. For instance, high-neuroticism individuals report more severe rumination and emotional escalation during crises compared to low-neuroticism counterparts. Cultural backgrounds also modulate experiences; Western cultures often emphasize high-arousal expressions of distress like overt anguish, while Eastern contexts may favor low-arousal internalization, affecting both the perceived intensity and coping narratives in cross-cultural psychological surveys.^[15]^[18]^[19]

Clinical Manifestations and Treatment

Anguish manifests clinically as an intense form of emotional distress often embedded within disorders such as major depressive disorder (MDD), post-traumatic stress disorder (PTSD), and acute stress disorder (ASD), where it contributes to pervasive feelings of hopelessness, fear, and overwhelming sorrow.^[20] In MDD, anguish aligns with core symptoms like persistent depressed mood and diminished interest in activities, frequently accompanied by somatic complaints such as chest tightness or unexplained aches, reflecting the body's physiological response to prolonged emotional strain. Similarly, in PTSD and ASD, it emerges through negative alterations in cognition and mood, including guilt, shame, and detachment from others, which can lead to behavioral withdrawal and avoidance of social interactions to evade triggers.^[21] These associations highlight anguish not as an isolated diagnosis but as a symptomatic feature exacerbating functional impairment across these conditions.^[22] Illustrative cases underscore anguish's role in grief reactions and trauma without constituting a distinct diagnostic entity. For instance, following the sudden death of a loved one, an individual may exhibit prolonged grief disorder symptoms per DSM-5-TR criteria, such as intense yearning, emotional pain, and preoccupation with the deceased, manifesting as daily anguish that disrupts sleep and daily routines for over a year.^[23] In trauma contexts, such as survivors of assault, anguish appears in PTSD-related re-experiencing of the event through flashbacks accompanied by acute horror and helplessness, alongside avoidance behaviors that isolate the person socially, as delineated in DSM-5 criteria for intrusion and negative mood alterations.^[21] These examples draw from established diagnostic frameworks, emphasizing how anguish intensifies the emotional burden in acute stress reactions, where dissociative symptoms like derealization amplify the distress within the first month post-trauma.^[24] Evidence-based treatments target anguish by addressing its underlying cognitive, emotional, and physiological components. Cognitive-behavioral therapy (CBT), including variants like cognitive processing therapy, effectively reframes maladaptive thoughts contributing to anguish in MDD and PTSD, reducing symptom severity by fostering adaptive coping strategies over 12-16 sessions. Mindfulness-based interventions, such as mindfulness-based stress reduction (MBSR), help diminish the intensity of anguish in trauma-related disorders by promoting present-moment awareness and emotional regulation, with clinical trials showing significant reductions in PTSD symptoms among veterans.^[25] Pharmacological options, particularly selective serotonin reuptake inhibitors (SSRIs) like sertraline and paroxetine—FDA-approved for PTSD—alleviate comorbid anxiety and depressive features of anguish, improving mood and reducing hyperarousal.^[26]^[27] Prognosis for anguish resolution varies but improves with early intervention and supportive factors, such as robust social networks that buffer emotional isolation in grief and trauma recovery.^[23] Long-term strategies like resilience training, which incorporates skills in stress management and positive reframing, prevent recurrence of distress by enhancing adaptive responses to adversity, as evidenced in programs reducing emotional symptoms in high-stress populations.^[28] Overall, integrated approaches combining therapy, medication, and social support yield favorable outcomes, with many individuals achieving substantial symptom relief within months.^[22]

Philosophical Interpretations

Existentialist Perspectives

In existentialist philosophy, anguish represents the profound emotional response to human freedom, emerging as a pivotal experience that underscores the individual's confrontation with boundless possibilities and personal responsibility. This concept, central to thinkers like Søren Kierkegaard, Martin Heidegger, and Jean-Paul Sartre, portrays anguish not as mere fear but as a revelatory state that propels one toward authentic self-realization.^[29] Søren Kierkegaard introduced the idea of anguish, or anxiety, as the "anguish of choice" in his 1844 work The Concept of Anxiety, where it arises from the human spirit's encounter with infinite possibilities inherent in freedom. He famously described it as "the dizziness of freedom, which emerges when the spirit wants to posit the synthesis and freedom looks down into its own possibility," likening it to a vertigo-inducing gaze into an abyss of potential actions and their moral weight.^[5] For Kierkegaard, this anguish precedes sin and ethical decision-making, serving as a psychological precursor that demands the individual to choose authentically rather than evade responsibility through indecision or conformity.^[5] Martin Heidegger, in Being and Time (1927), conceptualized Angst as a fundamental attunement or mood (Befindlichkeit) that reveals the underlying nothingness of Dasein (human existence). Unlike fear, which is directed at specific threats, Angst has no object and instead uncovers the world's indifference, confronting the individual with their thrownness into existence, finitude, and the call to authentic Being. This state of uncanniness (Unheimlichkeit) strips away the illusions of everydayness, disclosing the potential for resoluteness amid absurdity.^[30] Jean-Paul Sartre further developed this notion in Being and Nothingness (1943), framing anguish as the inescapable awareness of radical freedom, where humans, condemned to be free, bear total responsibility for their existence without divine or external justification. Sartre linked anguish to the tension between facticity—the unchosen circumstances of one's situation—and transcendence—the capacity to surpass them through choice—often manifesting as a nauseating realization of existence's contingency, as exemplified in the protagonist Roquentin's epiphany before the chestnut tree in his novel Nausea (1938).^[29] In Sartre's view, avoiding this anguish leads to bad faith, a self-deceptive denial of freedom by adopting rigid roles, such as the café waiter who performs his identity to escape authentic choice.^[29] He illustrated this inescapability in his play No Exit (1944), where characters in hell torment each other through mutual judgments, revealing that "hell is other people" as a metaphor for the anguish of being defined and limited by others' gazes while remaining fundamentally free.^[31] Confronting anguish, according to these existentialists, fosters authentic existence by compelling individuals to embrace their freedom and forge meaning amid absurdity, in stark contrast to the evasion of bad faith or despair. Kierkegaard posited that "whoever has learned to be anxious in the right way has learned the ultimate," transforming dread into a pathway for ethical and spiritual growth.^[5] Sartre echoed this by arguing that anguish affirms human agency, urging rejection of excuses and commitment to self-defined projects.^[29] The development of existentialist perspectives on anguish unfolded across the 19th and 20th centuries, amid accelerating secularization that eroded traditional religious certainties and the cataclysmic upheavals of the World Wars, which intensified questions of meaning, freedom, and human responsibility in a godless, mechanized world.^[32] Kierkegaard's 19th-century reflections responded to emerging modernity's loss of faith, while Sartre's post-World War II formulations grappled with the era's moral devastation, solidifying existentialism as a response to secular existential insecurity.^[33]

Other Philosophical Traditions

In ancient philosophical traditions, Stoicism regarded anguish as a product of erroneous judgments rather than inherent to external events. Epictetus, a prominent Stoic thinker, asserted that distress arises from assenting to false impressions about what is truly good or bad, emphasizing that such emotions are controllable through rational discernment and withholding assent to irrational impulses.^[34] By aligning one's judgments with nature and focusing on what is within personal control—such as opinions and intentions—Stoics believed individuals could eliminate anguish, achieving apatheia, or freedom from passion.^[34] Aristotle's conception of eudaimonia, or human flourishing, similarly positioned anguish as a disruptor of virtuous living, though through the lens of emotional moderation rather than outright elimination. In the Nicomachean Ethics, he described eudaimonia as the activity of the soul in accordance with excellence (arete), where negative emotions like distress interfere by pulling one away from the mean of virtue, leading to akrasia or weakness of will.^[35] For Aristotle, persistent anguish could undermine the rational pursuit of the good life, necessitating the cultivation of ethical virtues through habit to restore balance and prevent such disruptions.^[35] In Christian theology, Augustine portrayed spiritual anguish as a direct consequence of sin, manifesting as profound inner turmoil and restlessness of the soul. In his Confessions (Book VII), he recounts his own torment—marked by sighs, conflict, and separation from God—stemming from pride and moral deformity, which God gradually heals through inward correction.^[36] This view frames anguish not merely as emotional suffering but as a punitive yet redemptive trial, urging repentance and divine grace to alleviate the soul's bondage to sin.^[36] Buddhist philosophy conceptualizes anguish within the broader notion of dukkha, an pervasive unsatisfactoriness arising from attachment and craving (tanha). As outlined in the Four Noble Truths, dukkha encompasses physical pain, emotional distress, and existential discontent, rooted in clinging to impermanent phenomena like the five aggregates of existence.^[37] Unlike transient anguish, dukkha perpetuates through ignorance and desire, binding individuals to samsara; liberation comes via the Noble Eightfold Path, which severs attachment to end this cycle of suffering.^[37] Among modern non-existential thinkers, Friedrich Nietzsche affirmed anguish as an integral element of life to be embraced through the doctrine of eternal recurrence, presented in Thus Spoke Zarathustra. This idea posits that all moments, including suffering and pain, recur infinitely, challenging individuals to affirm their entirety with amor fati, or love of fate, thereby transforming anguish into a source of strength rather than avoidance.^[38] Nietzsche viewed this affirmation as a Dionysian celebration of existence's totality, distinct from any emphasis on radical freedom.^[38] These traditions collectively frame anguish as a moral or spiritual trial to be navigated through reason, virtue, repentance, detachment, or affirmation, contrasting with existentialist interpretations of it as an inescapable dread arising from human freedom and absurdity. Stoicism and Aristotelianism treat it as a cognitive or habitual obstacle to rational flourishing, while Christian and Buddhist views see it as tied to sin or attachment, redeemable via divine intervention or enlightenment.^[39] Nietzsche extends this by insisting on its affirmative value within recurrence, rejecting Stoic indifference in favor of passionate embrace, thus highlighting anguish's role in personal overcoming across diverse philosophical landscapes.^[39]

Ethical Applications

Anguish in Moral Dilemmas

In deontological ethics, anguish often manifests as a profound sense of guilt arising from the violation or perceived violation of moral rules or duties, emphasizing the intrinsic wrongness of actions regardless of outcomes.^[40] This emotional response underscores the theory's focus on adherence to categorical imperatives, where breaking a duty, such as lying or harming innocents, triggers internal moral conflict and self-reproach.^[41] In contrast, utilitarian frameworks evoke anguish through the distress of calculating potential harms and benefits, where decision-makers grapple with the emotional weight of sacrificing individual welfare for greater overall good, often leading to anticipatory stress over irreversible consequences.^[42] This distinction highlights how deontology ties anguish to rule-based fidelity, while utilitarianism links it to consequentialist trade-offs. Historical examples illustrate anguish in moral dilemmas, particularly in wartime decisions involving conscientious objection, where individuals face profound internal conflict between personal ethics and societal or legal demands to participate in violence. Philosopher Nancy Sherman describes this as moral injury, a deep-seated anguish from actions that betray one's core values, as seen in soldiers' post-combat remorse over perceived ethical lapses.^[43] Similarly, in personal ethics debates like euthanasia, healthcare professionals experience moral anguish when weighing patient autonomy against sanctity-of-life principles, often resulting in emotional turmoil over decisions to withhold or provide life-ending care.^[44] Such cases reveal anguish as a response to irreconcilable ethical pulls, amplifying the human cost of moral choices. The trolley problem exemplifies this tension in a hypothetical scenario where utilitarian calculations clash with deontological prohibitions on direct harm.^[45] The psychological-ethical link between moral uncertainty and anguish is evident in developmental frameworks like Lawrence Kohlberg's stages of moral development, where progression to post-conventional reasoning—characterized by abstract principles and conflicting universal ethics—intensifies emotional distress due to heightened awareness of moral ambiguities.^[46] At this stage, individuals no longer rely on societal conventions but confront dilemmas through self-derived ethical standards, often amplifying anguish as they navigate uncertainty without clear resolutions.^[47] This uncertainty exacerbates the emotional burden, linking cognitive moral growth to intensified affective responses in ethical decision-making.^[48] Philosophical resolution strategies, such as those in Kantian ethics, offer coping mechanisms by prioritizing duty to the categorical imperative, which mitigates emotional turmoil through rational adherence to universal moral laws rather than yielding to conflicting inclinations.^[49] By framing actions as imperatives derived from reason, Kantian thought provides a structured path to navigate dilemmas, reducing anguish by affirming the agent's autonomy and moral consistency over situational distress.^[45] This approach emphasizes that true moral resolution lies in dutiful action, fostering resilience against the paralyzing effects of ethical uncertainty.^[50]

The Trolley Problem

The trolley problem is a thought experiment in moral philosophy originally formulated by Philippa Foot in 1967, in which a runaway trolley is heading toward five unsuspecting workers on a track, and the only way to save them is for a bystander to pull a lever that diverts the trolley onto a side track, where it will kill one worker instead. This scenario evokes profound anguish by forcing a choice between active intervention that directly causes one death and passive inaction that allows five deaths, highlighting the emotional torment of deciding whether to "do" harm versus permitting it to occur. Foot's formulation underscores how such dilemmas amplify moral anguish, as the agent's decision implicates them personally in the outcome, regardless of the numerical calculus of lives saved. A prominent variant, the footbridge dilemma introduced by Judith Jarvis Thomson in 1985, intensifies this anguish by requiring the bystander to physically push a large person off a bridge onto the track to stop the trolley, saving the five workers but directly causing the one's death through personal force. Unlike the lever-pulling scenario, the footbridge version triggers stronger emotional aversion due to the intimate, violent nature of the act, as evidenced by empirical studies showing lower endorsement rates for pushing (around 10-15% in surveys) compared to diverting (around 90%). Joshua Greene's fMRI research in the early 2000s further reveals that these variants activate distinct brain regions: utilitarian choices in the footbridge case engage emotional areas like the amygdala more intensely, creating conflict with rational prefrontal cortex processing, thus measuring heightened distress in personal harm scenarios. Philosophically, the trolley problem's anguish illuminates tensions between intuitionism, which prioritizes gut emotional responses against direct harm, and consequentialism, which advocates outcomes maximizing overall good regardless of means. This debate is sharpened by critiques from feminist ethics, such as those by Virginia Held in the 1990s, who argue that the problem's abstract individualism overlooks relational anguish— the interconnected bonds and contextual care that women often emphasize in moral reasoning, potentially leading to different framings of the dilemma. These perspectives reveal how anguish in the trolley problem is not merely calculative but deeply tied to personal identity and social roles. In real-world applications, the trolley problem informs policy decisions in autonomous vehicle algorithms, where engineers must program responses to unavoidable collisions, such as prioritizing pedestrians over passengers, sparking public anguish over who bears moral responsibility— the programmer or the machine. Psychological experiments, including those using skin conductance and self-reported distress scales, quantify this anguish, showing elevated arousal levels when participants imagine or simulate personal causation in variants.^[51]

Cultural Representations

In Literature and Visual Arts

In literature, anguish often serves as a central narrative force, propelling characters through internal conflicts that reveal deeper truths about the human psyche. Fyodor Dostoevsky's Crime and Punishment (1866) exemplifies this through its protagonist Rodion Raskolnikov, whose moral anguish after committing murder manifests as physical illness, paranoia, and relentless self-interrogation, transforming the novel into a psychological exploration of guilt and redemption.^[52] Similarly, Franz Kafka's The Trial (1925) portrays existential torment through Josef K.'s inexplicable arrest and bureaucratic persecution, where anguish arises from an absurd, impenetrable legal system that strips away autonomy and meaning.^[53] In both works, anguish functions not merely as emotional suffering but as a catalyst for confronting societal and personal alienation, driving the plot toward cathartic, if unresolved, reckonings. Visual arts have long captured anguish through symbolic and emotive imagery, evolving from the heightened drama of Romanticism to the raw distortion of Expressionism. Edvard Munch's The Scream (1893) stands as an iconic representation of inner anguish, with its swirling skies and open-mouthed figure embodying existential anxiety and the overwhelming nature of modern existence.^[54] Earlier, Francisco Goya's The Third of May 1808 (1814) depicts war-induced suffering during the Spanish uprising against French forces, highlighting the vulnerability of civilians through stark contrasts of light on the victims' terrified faces against the faceless executioners.^[55] This progression reflects a shift from Romanticism's emphasis on heroic pathos and sublime terror—seen in Goya's critique of violence—to Expressionism's focus on subjective psychological distortion, as in Munch, where personal dread overrides external realism.^[56] Thematically, depictions of anguish in 19th- and 20th-century literature and visual arts evoke empathy by immersing audiences in characters' or figures' unfiltered suffering, fostering a visceral connection to universal human vulnerabilities. These representations often critique societal structures, such as the oppressive bureaucracies in Kafka's works or the brutality of warfare in Goya's paintings, urging viewers to question power dynamics and injustice.^[57] Moreover, anguish explores the human condition by probing isolation, moral ambiguity, and the search for meaning, as Raskolnikov's torment underscores the limits of rational justification for immoral acts, while Munch's scream universalizes personal despair into a shared existential cry.^[58] In modern extensions, graphic novels like Art Spiegelman's Maus (1980–1991) extend these traditions by portraying psychological anguish through intergenerational Holocaust trauma, where survivor Vladek's stories and behaviors inflict inherited suffering on his son Art, blending historical testimony with metafictional reflection on memory's burdens.^[59] This format innovates on earlier literary and visual forms by using anthropomorphic animals to distance yet intensify the emotional impact of anguish, critiquing how trauma persists across generations and societies.

In Music and Performing Arts

In music, anguish is often conveyed through specific tonal and structural elements that evoke emotional distress, such as the minor add 9 chord (m add9), which features a dissonant semitone between the major second and minor third, creating a sense of unresolved tension.^[60] This chord appears in classical works like William Byrd's Agnus Dei from the Mass for Four Voices and Nino Rota's theme from Romeo and Juliet, where it underscores themes of sorrow and loss.^[60] Similarly, the half-diminished chord (m7♭5 or m6) in inversions contributes to a feeling of instability and grief, as heard in Henry Purcell's Dido's Lament from Dido and Aeneas and Pyotr Ilyich Tchaikovsky's Piano Concerto No. 1.^[60] Empirical studies, including listener response analyses from diverse groups, confirm that these elements consistently connote anguish, pain, and loneliness when compared to neutral musical phrases.^[60] Popular and folk genres further amplify anguish through lyrical and melodic devices. In blues music, rooted in African American experiences of oppression and alienation in the post-slavery South, the genre's "blue notes"—flattened thirds, fifths, and sevenths—mirror personal and collective suffering, transforming hardship into cathartic expression.^[61] For instance, songs like Robert Johnson's Cross Road Blues (1936) use repetitive, wailing melodies to articulate existential despair and isolation, influencing subsequent genres like rock and jazz.^[61] In modern popular music, disjunct, tortuous melodies with emphasized dissonances evoke similar responses, as in Aerosmith's Janie's Got a Gun (1989) or Portishead's Western Eyes (1997), where these features align with narratives of trauma and emotional turmoil.^[60] In performing arts, anguish manifests through dramatic structures and performative intensity, particularly in theater and opera, where it drives character arcs and audience empathy. In the Theatre of the Absurd, existential anguish is central, as seen in Samuel Beckett's Waiting for Godot (1953), where characters Vladimir and Estragon endure futile waiting and meaningless dialogue, symbolizing human isolation and the absurdity of existence without resolution.^[62] This representation draws from existential philosophy, portraying anguish as an inherent condition of being, amplified by sparse staging and repetitive actions that heighten psychological tension.^[62] Similarly, in Samuel Beckett's Endgame (1957), performers embody physical and mental deterioration—actors with conditions like Parkinson's have portrayed roles of immobility—to externalize unrelenting despair and the anguish of inevitable decline.^[63] Opera integrates musical anguish with theatrical narrative, using vocal lines and orchestration to intensify emotional peaks. Richard Wagner's Der Ring des Nibelungen (1876), particularly Wotan's monologues in Die Walküre, employs chromatic harmonies and extended recitatives to depict the god's profound inner conflict and sacrificial torment, blending mythic scale with personal torment.^[64] Studies on operatic emotions show that such integrations—combining plot-driven distress with performative acting and music—elicit stronger psychophysiological responses, including heightened arousal and empathy, compared to isolated elements.^[65] In Giuseppe Verdi's Rigoletto (1851), the title character's aria Cortigiani, vil razza dannata conveys paternal anguish through rapid tempo shifts and orchestral stabs, underscoring themes of powerlessness and revenge.^[65] These works highlight performing arts' capacity to externalize anguish, fostering communal reflection on human vulnerability.

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[PDF] Paul Tillich's Communication Theology and the Rhetoric of ...
As such, the existentialism of the 20th century was rooted in the context of war, industry, and technology. Speaking from this rhetorical situation,. Tillich ...Missing: secularization | Show results with:secularization
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[PDF] A Failure to Find Relief from Existential Terror
Hence, anxiety is the dizziness of freedom, which emerges when the ... As Sartre put it in Being and Nothingness (1943/1972), angst reveals “a being which.Missing: nausea | Show results with:nausea
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Stoicism - Stanford Encyclopedia of Philosophy
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CHURCH FATHERS: Confessions, Book VII (St. Augustine)
But what I did against my will I saw that I suffered rather than did, and that judged I not to be my fault, but my punishment; whereby, believing You to be most ...Missing: anguish consequence
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The Noble Eightfold Path: The Way to the End of Suffering
Since craving is the origin of dukkha, putting an end to dukkha depends on eliminating craving, and that involves directing the mind to renunciation. But it is ...
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Eternal Recurrence: What Did Nietzsche Really Mean?
Nietzsche's eternal recurrence is a litmus test for an individual's capacity to affirm life. Your reaction to the prospect of living every single moment of ...Missing: anguish existential
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Nietzsche contra stoicism: naturalism and value, suffering and amor ...
Nietzsche criticizes Stoicism for overstating the significance of its ethical ideal of rational self-sufficiency and for undervaluing pain and passion.<|control11|><|separator|>
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Deontological Guilt and Disgust Sensitivity Modulate Moral Behaviour
Our data suggest that people with high Disgust Sensitivity are more affected by deontological inductions which translate to higher immorality.
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[PDF] Deontological and Utilitarian Inclinations in Moral Decision Making
The available evidence is consistent with the view that deonto- logical judgments are driven by emotional processes, whereas utilitarian judgments are driven by ...
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Harm aversion explains utilitarian choices in moral decision-making ...
Jun 1, 2016 · Moral sacrificial choices may actually reflect reduced harm aversion and antisocial dispositions rather than an utilitarian inclination.Missing: anguish | Show results with:anguish
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Afterwar - Nancy Sherman
By interlacing stories from the ancient world with those of the new, Sherman brings to light the fact that moral injury has been experienced since antiquity.
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Influence of Good Death Perception, Moral Anguish, and End-of-life ...
Aug 17, 2022 · Interest in death with dignity is increasing, and moral anguish is increasing in many moral dilemmas requiring ethical judgment skills in ...
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Kant on Moral Dilemmas | Kantian Review | Cambridge Core
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Post-conventional moral reasoning is associated with increased ...
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Moral Distress in Ethical Dilemmas: A Comparative Study of Medical ...
Oct 9, 2025 · Ethical dilemmas in end-of-life care, distributive justice, and patient autonomy frequently trigger moral distress, highlighting the need for ...
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Kant's Moral Philosophy
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[PDF] Kantian Dilemmas? Moral Conflict in Kant's Ethical Theory - CORE
Abstract: This paper explores the possibility of moral conflict in Kant's ethics. An analysis of the only explicit discussion of the topic in his published ...
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Anguish in Crime and Punishment
Raskolnikov experiences an objectless anguish, whereas Sonya's anguish is linked to her family. In Part Two of the Epilogue, however, Raskolnikov's anguish ...
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[PDF] Existentialist and Absurd Aspects in Franz Kafka's The Trial
In this Article I discussed about the most important themes of Kafka‟s writing: existentialist, absurd elements and the instability of the human condition.
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The Scream: Lament as a Way to Hear Silence Into Speech
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How Goya's “Third of May” Forever Changed the Way We Look at War
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Munch Paints The Scream | Research Starters - EBSCO
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The Narrative of Trauma in Art spiegelman's Maus - ResearchGate
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[PDF] Musical meanings, classical and popular. The case of anguish.
The three tonal elements recurring in the four tunes heard by re- spondents as connoting 'anguish', but absent in the six other tunes giv- ing rise to no such ...
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The Blues, the Folk, and African-American History - jstor
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The Represantation of Existentail Anguish in Absurd Drama as ...
Dec 10, 2017 · This article intends to analyse the play Waiting for Godot by Samuel Beckett in terms of Existentialism within the genre of the Theatre of Absurd.
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[PDF] On the anguish of going: an actor's Endgame
Aug 26, 2021 · The Endgame Project features actors with Parkinson's playing characters with diminishing abilities, and the parents wait in dustbins, while ...
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Wotan's Rhetoric of Anguish - jstor
ISBN 0 520 06804 4. THE early history of opera has inspired much scholarly activity, though with one or two exceptions we seldom see the products in the theatre ...
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Emotions Induced by Operatic Music: Psychophysiological Effects of ...
Apr 8, 2011 · The present study investigated the effects of music, plot, and acting performance on emotions induced by opera.