"to feel ""Schadenfreude"" in response to negative events in politics. The study was designed to determine whether or not there was a possibility that events containing objective misfortunes might produce ""Schadenfreude"". It was reported in the study that the likelihood of experiencing feelings of ""Schadenfreude"" depends upon whether an individual's own party or the opposing party is suffering harm. This study suggests that the domain of politics is prime territory for feelings of ""Schadenfreude"", especially for those who identify strongly with their political party. Notes Schadenfreude Schadenfreude (; ; 'harm-joy') is the experience of pleasure, joy, or self-satisfaction that comes"
"Displeasure at another's happiness is involved in envy, and perhaps in jealousy. The recent coinage ""freudenschade"" similarly means sorrow at another's success. Displeasure at another's unhappiness is sympathy, pity, or compassion. ""Sadism"" is pleasure derived from the ""infliction"" of pain, whereas schadenfreude is pleasure on ""observing"" misfortune and in particular the fact that the other somehow deserved the misfortune. Neologisms and portmanteau words were coined from the word as early as 1993, when Lincoln Caplan, in his book ""Skadden: Power, Money, and the Rise of a Legal Empire"", used the word ""Skaddenfreude"" to describe the delight that competitors of Skadden"
"largely unanticipated delight in the suffering of another, which is cognized as trivial and/or appropriate."" A ""New York Times"" article in 2002 cited a number of scientific studies of ""Schadenfreude"", which it defined as ""delighting in others' misfortune"". Many such studies are based on social comparison theory, the idea that when people around us have bad luck, we look better to ourselves. Other researchers have found that people with low self-esteem are more likely to feel ""Schadenfreude"" than are those who have high self-esteem. A 2003 study examined intergroup ""Schadenfreude"" within the context of sports, specifically an international football (soccer)"
"to a third party). Also, unlike ""Schadenfreude"", where the focus is on another's misfortune, gloating often brings to mind inappropriately celebrating or bragging about one's own good fortune without any particular focus on the misfortune of others. Permutations of the concept of pleasure at another's unhappiness are: pleasure at another's happiness, displeasure at another's happiness, and displeasure at another's unhappiness. Words for these concepts are sometimes cited as antonyms to ""Schadenfreude"", as each is the opposite in some way. Pleasure at another's happiness is described by the Buddhist concept of ""mudita"" or the concept of ""compersion"" in the polyamory community."
"joy and hate, when we rejoice at other men's mischief, and are grieved at their prosperity; pride, self-love, emulation, envy, shame, &c., of which elsewhere."" The philosopher Arthur Schopenhauer mentioned ""Schadenfreude"" as the most evil sin of human feeling, famously saying ""To feel envy is human, to savor schadenfreude is diabolic."" Rabbi Harold S. Kushner in his book ""When Bad Things Happen to Good People"" describes ""Schadenfreude"" as a universal, even wholesome reaction that cannot be helped. ""There is a German psychological term, ""Schadenfreude"", which refers to the embarrassing reaction of relief we feel when something bad happens to someone"
"fall can be a source of comfort. ""Schadenfreude"" has equivalents in other languages (for example, German, Dutch, Arabic, Hebrew, Bangla, Czech, Norwegian and Finnish), but no commonly used precise English single-word equivalent. There are other ways to express the concept in English. ""Epicaricacy"" is a seldom-used direct equivalent, borrowed from Greek ""epichairekakia"" (ἐπιχαιρεκακία, first attested in Aristotle), from ἐπί ""epi"" 'upon', χαρά ""chara"" 'joy', and κακόν ""kakon"" 'evil'. ""Tall poppy syndrome"" is a cultural phenomenon where people of high status are resented, attacked, cut down, or criticized because they have been classified as better than their peers. This is similar"
"to begrudgery, the resentment or envy of the success of a peer. If someone were to feel joy by the victim’s fall from grace, they would be experiencing ""Schadenfreude"". A ""Roman holiday"" is a metaphor from Byron's poem ""Childe Harold's Pilgrimage"", where a gladiator in ancient Rome expects to be ""butchered to make a Roman holiday"" while the audience would take pleasure from watching his suffering. The term suggests debauchery and disorder in addition to sadistic enjoyment. ""Morose delectation"" (""delectatio morosa"" in Latin), meaning ""the habit of dwelling with enjoyment on evil thoughts"". was considered by the medieval church to"
"word was first mentioned in English texts in 1852 and 1867, and first used in English running text in 1895. In German, it was first attested in the 1740s. Though common nouns are normally not capitalised in English, ""Schadenfreude"" is sometimes capitalised following the German convention. Researchers have found that there are three driving forces behind schadenfreude: aggression, rivalry, and justice. People who experience schadenfreude usually have low self esteem. Seeing another person fail brings them a small surge of confidence. Whereas, seeing someone who is successful poses as a threat to their sense of self and seeing the 'mighty'"
"Vicarious embarrassment Vicarious embarrassment (also known as secondhand, empathetic, or third party embarrassment) is the feeling of embarrassment from observing the embarrassing actions of another person. Unlike general embarrassment, vicarious embarrassment is not caused by participating in an embarrassing event, but instead it's caused by witnessing (either verbally or visually) another person's experience an embarrassing event. These emotions can be perceived as pro-social, and some say they can be seen as motives for following socially and culturally acceptable behavior. Vicarious embarrassment (German: fremdscham.) is often seen as an opposite to schadenfreude, which is the feeling of pleasure or satisfaction at"
"English verb ""heal"" through their common origin, the Germanic word stem ""*haila-"", from which even the German verb ""heilen"" descends. The Norwegian adjective ""sæl"", meaning ""happy"" or ""glad"", is in Old English documented only in the negated variant ""unsǣle"", meaning ""evil"". According to ""Store norske leksikon"", the originally Norse greeting “heill ok sæll” was—adjusted to modern orthography and pronunciation—adopted as “heil og sæl” by the political party Nasjonal Samling. According to ""Bokmålsordboka"", the adoption was inspired by Germany's “Heil Hitler” and similar. During the 1940–1945 German occupation of Norway, Nasjonal Samling, being the governing and only legal political party, sought"
"""mudita"" (sympathetic joy) is defined as taking joy in the good fortune of others. This virtue is considered the antidote to envy and the opposite of schadenfreude. Both in the Old and New Testament there are various descriptions of envy and events related to it, mostly with a dramatic outcome. Envy is one of the Seven deadly sins in Roman Catholicism. In the ""Book of Genesis"" envy is said to be the motivation behind Cain murdering his brother, Abel, as Cain envied Abel because God favored Abel's sacrifice over Cain's. Envy was regarded by Paul of Tarsus to be a"
"pity, just by communicating ""their interests, their passions, their pains and pleasures"" to us. Even people who show no emotion at their misfortune can arouse our pity due to the influence of general rules on our imagination. Malicious joy is produced by comparison—""[t]he misery of another gives us a more lively idea of our happiness, and his happiness of our misery""—and malice itself is ""the unprovok'd desire of producing evil to another, in order to reap a pleasure from the comparison"" (though Hume adds a brief discussion of ""malice against ourselves""). Hume also uses comparison to account for ""envy"": the"
"be a sin. French writer Pierre Klossowski maintained that the appeal of sadism is morose delectation. ""Gloating"" is an English word of similar meaning, where ""gloat"" means ""to observe or think about something with triumphant and often malicious satisfaction, gratification, or delight"" (e.g., to gloat over an enemy's misfortune). Gloating is different from ""Schadenfreude"" in that it does not necessarily require malice (one may gloat to a friend about having defeated him in a game without ill intent), and that it describes an action rather than a state of mind (one typically gloats to the subject of the misfortune or"
"else instead of to us."" He gives examples and writes, ""[People] don't wish their friends ill, but they can’t help feeling an embarrassing spasm of gratitude that [the bad thing] happened to someone else and not to them."" Susan Sontag's book ""Regarding the Pain of Others"", published in 2003, is a study of the issue of how the pain and misfortune of some people affects others, namely whether war photography and war paintings may be helpful as anti-war tools, or whether they only serve some sense of ""Schadenfreude"" in some viewers. Philosopher and sociologist Theodor Adorno defined schadenfreude as ""..."
"of the phrase's late 20th and early 21st century usage, it generally appears in the negative, e.g., in obituaries with a variety of connotations or as a cliché of intellectuals in reference to one another, frequently to explain or justify ornery or cantankerous behavior; the combined effect of these appearances is a broadening of meaning from the apparent original sarcasm of Saint Paul. Fulford goes on to note with some irony the ready use—the glad suffering—of fools by Shakespeare, who elevated their roles, admittedly non-Pauline, throughout his literary corpus. In his highly regarded early literary biography of Dickens, G.K. Chesterton"
"Pity Pity is a sympathetic sorrow evoked by the suffering of others and is used in a comparable sense to ""compassion"", ""condolence"" or ""empathy"". Through frequent, insincere, pejorative usage, it is used to connote feelings of superiority, condescension, or contempt. The word ""pity"" comes from the Latin ""pietās"", that is also etymon of ""piety"". The word is often used in the translations from ancient Greek into English of Aristotle's ""Poetics"" and ""Rhetoric"". Aristotle argued (Rhetoric 2.8) that before a person can feel pity for another human, the person must first have experienced suffering of a similar type, and the person"
"Felix culpa Felix culpa is a Latin phrase that comes from the words ""felix,"" meaning ""happy,"" ""lucky,"" or ""blessed"" and ""culpa,"" meaning ""fault"" or ""fall"". In the Catholic tradition, the phrase is most often translated ""happy fault,"" as in the Catholic Exsultet. Other translations include ""blessed fall"" or ""fortunate fall"". As a theological concept, ""felix culpa"" is a way of understanding the Fall as having positive outcomes, such as the redemption of humankind through the Resurrection. The concept is paradoxical in nature as it looks at the fortunate consequences of an unfortunate event, which would never have been possible without"
"by Sigmund Freud. The superiority theory of humor traces back to Plato and Aristotle, and Thomas Hobbes' ""Leviathan"". The general idea is that a person laughs about misfortunes of others (so called ""schadenfreude""), because these misfortunes assert the person's superiority on the background of shortcomings of others. Socrates was reported by Plato as saying that the ridiculous was characterized by a display of self-ignorance. For Aristotle, we laugh at inferior or ugly individuals, because we feel a joy at feeling superior to them. The incongruity theory states that humor is perceived at the moment of realization of incongruity between a"
"クランケ (""kuranke"") from German ""Kranke"" as a term for the sick ones, カルテ (""karute"") from German ""Karte"" (card) in the sense of a card to record the course of disease of a patient, ギプス (""gipusu"") from German ""Gips"" for an orthopedic cast, アレルギー (""arerugī"") from German ""Allergie"" for allergy, and ノイローゼ (""noirōze"") from German ""Neurose"" for neurosis. Even the word オルガスムス (""orugasumusu"") for orgasm originates from the German word ""Orgasmus"". Of the typical German food items, the most commonly found in Japan are ザワークラウト (""sawākurauto"", Sauerkraut) and the cake specialties シュトレン (""shutoren"", Stollen) and バウムクーヘン (""baumukūhen"", Baumkuchen). See also gairaigo."
"Envy Envy (from Latin ""invidia"") is an emotion which ""occurs when a person lacks another's superior quality, achievement, or possession and either desires it or wishes that the other lacked it"". Aristotle defined envy as pain at the sight of another’s good fortune, stirred by “those who have what we ought to have.” Bertrand Russell said that envy was one of the most potent causes of unhappiness. Not only is the envious person rendered unhappy by his or her envy, Russell explained, but that person may also wish to inflict misfortune on others, in forms of emotional abuse and violent"
"happiness? The feeling that power increases—that a resistance is overcome. [...] it is significantly enlightening to substitute for the individual 'happiness' (for which every living being is supposed to strive) ""power"" [...] joy is only a symptom of the feeling of attained power [...] (one does not strive for joy [...] joy accompanies; joy does not move) Nietzsche's ""will to power"" and ""will to seem"" embrace many of our views, which again resemble in some respects the views of Féré and the older writers, according to whom the sensation of pleasure originates in a feeling of power, that of pain"
"fortune presented must not be the spectacle of a virtuous man brought from prosperity to adversity."" In essence, the focus of the hero should not be the loss of his prosperity. He establishes the concept that pity is an emotion that must be elicited when, through his actions, the character receives undeserved misfortune, while the emotion of fear must be felt by the audience when they contemplate that such misfortune could possibly befall themselves in similar situations. Aristotle explains such change of fortune ""should be not from bad to good, but, reversely, from good to bad.” Such misfortune is visited"
"Suffer fools gladly Suffer fools gladly is a well-known phrase in contemporary use, first coined by Saint Paul in his second letter to the Church at Corinth (chapter 11). The full verse of the original source of the idiom, 2 Corinthians 11:19 (KJV), reads ""For ye suffer fools gladly, seeing ye yourselves are wise."" The New International Version states ""You gladly put up with fools since you are so wise!"" In its current usage, the meaning of the negative, ""not"" to suffer fools gladly, has been stated by the Cambridge Idiom Dictionary, 2nd Ed. (2006), as ""to become angry with"
"instincts). With the former are associated the emotions of joy and sadness, love and hate, desire and ; with the latter, daring and fear, hope and despair, anger. Al-Ghazali in the 11th century discussed concupiscence from an Islamic perspective in his book ""Kimiya-yi sa'ādat"" (""The Alchemy of Happiness""), and also mentioned it in ""The Deliverer from Error."" In this book, amongst other things, he discusses how to reconcile the concupiscent and the irascible souls, balancing them to achieve happiness. Concupiscence is related to the term ""nafs"" in Arabic. Concupiscence Concupiscence (from Late Latin noun ""concupiscentia"", from the Latin verb ""concupiscere"","
"wonderful"" than the goodness in creation. He exclaims: O goodness infinite, Goodness immense! That all this good of evil shall produce, And evil turn to good; more wonderful Than that which creation first brought forth Light out of Darkness! [...] Felix culpa Felix culpa is a Latin phrase that comes from the words ""felix,"" meaning ""happy,"" ""lucky,"" or ""blessed"" and ""culpa,"" meaning ""fault"" or ""fall"". In the Catholic tradition, the phrase is most often translated ""happy fault,"" as in the Catholic Exsultet. Other translations include ""blessed fall"" or ""fortunate fall"". As a theological concept, ""felix culpa"" is a way of"
"of terms, in which ""epikhairekakia"" stands as the opposite of ""phthonos"" (φθόνος), and ""nemesis"" (νέμεσις) occupies the mean. ""Nemesis"" is ""a painful response to another's undeserved good fortune"", while ""phthonos"" is a painful response to any good fortune, deserved or not. The ""epikhairekakos"" (ἐπιχαιρέκακος) person takes pleasure in another's ill fortune. Lucretius characterises the emotion in an extended simile in ""De rerum natura"": ""Suave, mari magno turbantibus aequora ventis, e terra magnum alterius spectare laborem"", ""It is pleasant to watch from the land the great struggle of someone else in a sea rendered great by turbulent winds."" The abbreviated Latin"
"taxonomies of humor; the following is used to classify humorous tweets in (Rayz 2012). Different cultures have different typical expectations of humour so comedy shows are not always successful when transplanted into another culture. For example, a 2004 BBC News article discusses a stereotype among British comedians that Americans and Germans do not understand irony, and therefore UK sitcoms are not appreciated by them. Humour Humour (British English), also spelt as humor (American English; see spelling differences) is the tendency of experiences to provoke laughter and provide amusement. The term derives from the humoral medicine of the ancient Greeks, which"
"Habseligkeiten This German word is usually used in its plural form Habseligkeiten. It refers to the paltry belongings of an almost penniless person. ""Habseligkeiten"" was chosen as the most beautiful German word in October 2004 in a competition initiated by the Goethe Institute and the Council for the German Language. The nomination points out that the word combines two completely opposite areas of life: worldly belongings (""hab"" from ""haben"", ""to have"") and the eternal search for happiness (""Seligkeit"", a state of bliss or of being blessed). It argues that this tension causes the observer to feel sympathy towards the owner"
"of the painful sensation."" Other current words that have a definition with some similarity to ""suffering"" include ""distress, unhappiness, misery, affliction, woe, ill, discomfort, displeasure, disagreeableness"". Hedonism, as an ethical theory, claims that good and bad consist ultimately in pleasure and pain. Many hedonists, in accordance with Epicurus and contrarily to popular perception of his doctrine, advocate that we should first seek to avoid suffering and that the greatest pleasure lies in a robust state of profound tranquility (ataraxia) that is free from the worrisome pursuit or the unwelcome consequences of ephemeral pleasures. For Stoicism, the greatest good lies in"
"including the German ""Bauern-Praktik"" and the versions of ""Erra Pater"" published in 16th to 17th century England, mocked in Samuel Butler's ""Hudibras"". South and East Slavic versions are known as ""koliadniki"" (from ""koliada"", a loan of Latin ""calendae""), with Bulgarian copies dating from the 13th century, and Serbian versions from the 14th century. Medieval Christian traditions associated with the lucky or unlucky nature of certain days of the week survived into the modern period. This concerns primarily Friday, associated with the crucifixion of Jesus. Sunday, sometimes personified as Saint Anastasia, was itself an object of worship in Russia, a practice"
"pain caused by the good fortune of others"", while Kant defined it as ""a reluctance to see our own well-being overshadowed by another's because the standard we use to see how well off we are is not the intrinsic worth of our own well-being but how it compares with that of others"" (in Metaphysics of Morals). In Buddhism, the term irshya is commonly translated as either envy or jealousy. ""Irshya"" is defined as a state of mind in which one is highly agitated to obtain wealth and honor for oneself, but unable to bear the excellence of others. The term"
"is the emotion most directly opposed to pity.” Aristotle also writes “Indignation is pain caused by the sight of undeserved good fortune.” The terms indignation and indignatio are closely related in part by their common negative emotionality and anger. A speaker may successfully employ indignatio and the audience will feel indignation towards the opponent. Indignation (word) The word indignation is used to describe strong displeasure at something considered unjust, offensive, insulting or unrighteous. The term was coined in France during the 12th Century. It comes from the Latin word ""indignationem"", meaning displeasure. In nominative form, ""indignationem"" is ""indignatio"". ""Indignation"" is"
"pleasure itself as ""freedom from pain in the body and freedom from turmoil in the soul"". According to Cicero (or rather his character Torquatus) Epicurus also believed that pleasure was the chief good and pain the chief evil. In the 12th century Razi's ""Treatise of the Self and the Spirit"" (""Kitab al Nafs Wa’l Ruh"") analyzed different types of pleasure, sensuous and intellectual, and explained their relations with one another. He concludes that human needs and desires are endless, and ""their satisfaction is by definition impossible."" The 19th-century German philosopher Arthur Schopenhauer understood pleasure as a negative sensation, one that"