.png)
Hatred !!TOP!!
This second kind of hatred, as involving a very direct and absolute violation of the precept of charity, is always sinful and may be grievously so. The first-named species of hatred, in so far as it implies the reprobation of what is actually evil, is not a sin and may even represent a virtuous temper of soul. In other words, not only may I, but I even ought to, hate what is contrary to the moral law. Furthermore one may without sin go so far in the detestation of wrongdoing as to wish that which for its perpetrator is a very well-defined evil, yet under another aspect is a much more signal good. For instance, it would be lawful to pray for the death of a perniciously active heresiarch with a view to putting a stop to his ravages among the Christian people. Of course, it is clear that this apparent zeal must not be an excuse for catering to personal spite or party rancour. Still, even when the motive of one's aversion is not impersonal, when, namely, it arises from the damage we may have sustained at the hands of others, we are not guilty of sin unless besides feeling indignation we yield to an aversion unwarranted by the hurt we have suffered. This aversion may be grievously or venially sinful in proportion to its excess over that which the injury would justify.
Hatred
When by any conceivable stretch of human wickedness God Himself is the object of hatred the guilt is appallingly special. If it be that kind of enmity (odium inimicitiae) which prompts the sinner to loathe God in Himself, to regret the Divine perfections precisely in so far as they belong to God, then the offence committed obtains the undisputed primacy in all the miserable hierarchy of sin. In fact, such an attitude of mind is fairly and adequately described as diabolical; the human will detaches itself immediately from God; in other sins it does so only mediately and by consequence, that is, because of its inordinate use of some creature it is averted from God. To be sure, according to the teaching of St. Thomas (II-II:24:12) and the theologians, any mortal sin carries with it the loss of the habit of supernatural charity, and implies so to speak a sort of virtual and interpretive hatred of God, which, however, is not a separate specific malice to be referred to in confession, but only a circumstance predicable of every grievous sin.
In 2015, the Commission created the position of the Coordinator on combating anti-Muslim hatred. The Coordinator works to ensure a robust and holistic response across the Commission services: fighting anti-Muslim hatred requires efforts and funds in the area of teaching and education, in the area of integration and social inclusion policies, in the areas of employment and non-discrimination. The Coordinator is the main point of contact for organisations in the EU working against racism and anti-Muslim hatred.
The EU has very clear rules, in particular the 2008 Framework Decision on combating certain forms of expressions of racism and xenophobia by means of criminal law, prohibiting public incitement to violence or hatred based on race, colour, ethnicity and religion. All EU Member States had to implement these rules into their national criminal laws. This means that those who preach hate or call for violence, based on anti-Muslim prejudice, can be brought to justice by national authorities.
The Commission together with major social media platforms agreed on 31 May 2016 on a Code of conduct to fight illegal hate speech online, including hate speech against Muslims. By signing up to the Code, the platforms commit to review the majority of valid notifications in less than 24 hours and remove or disable access to such content, if necessary. Progress is regularly reported in the context of the High Level group on combating racism, xenophobia and other forms of intolerance. In the recent evaluations of the Code, hate speech targeting Muslims features as the most frequently reported ground of hatred online.
It is important to note that the pattern revealed is distinct from that of other, closely related, emotions such as fear, anger, aggression and danger, even though it shares common areas with these other sentiments. Thus, the amygdala which is strongly activated by fear (Noesselt et al. 2005 [9], Morris et al. 2002 [10], Hadjikhani et al. 2008 [11]) and by aggression (Beaver et al., 2008 [12]) was not activated in our study. Nor were the anterior cingulate, hippocampus, medial temporal regions, and orbitofrontal cortex, apparently conspicuous in anger and threat (Denson et al. 2008 [13]; Bufkin and Luttrell 2007 [14]; McClure et al. 2004 [15]), evident in our study. It would thus seem that, though these sentiments may constitute part of the behaviour that results from hatred, the neural pathways for hate are distinct.
The European Commission has appointed Marion Lalisse as its new Coordinator on combating anti-Muslim hatred. Ms Lalisse will work with Member States, European institutions, civil society and academia to strengthen policy responses in the field of anti-Muslim hatred. In her new role, the Coordinator will be the main point of contact for organisations working in this field in the EU.
The Fields of Hatred are areas in Sanctuary that have been tainted by the hatred of Mephisto, which bubbled up from Hell. Those who entered these fields were consumed, turning them against their fellow mortals.[1] Numerous adventurers flock to these areas of their own volition, looking to claim renown through blood and zeal.[2]
Noble joined other former cult members and experts at APA's 2002 Annual Convention in Chicago during the session "Cults of hatred" to speak out on the effects of mind control and destructive cults. Panelists made a plea to the association to form a task force to investigate mind control among destructive cults.
This hour-long special, airing on public radio stations across the country, brings together a broad range of voices to talk about racism, antisemitism, and the ways in which hatred can grow. We hear from a former skinhead, an imam, a prosecutor for the Rwandan genocide trials; people speaking from many perspectives, including heavy metal singer David Draiman, filmmaker Errol Morris, and Holocaust survivor and Nobel Peace Prize recipient Elie Wiesel. Also available on iTunes.
MORGAN FREEMAN:In the twenty-first century, any discussion of dangerous ideology must be informed by the Holocaust. The Holocaust epitomizes unchecked hatred in its most extreme form, and influences all contemporary discussions of hate speech, propaganda, and human rights.
Academy Award-winning filmmaker Errol Morris spent a lot of time thinking about denial and its relationship to hatred while making his film Mr. Death in 1999. Before Morris made movies, he worked as a private investigator and he approaches his documentary subjects like a detective, focusing on tiny details and motives.
MORGAN FREEMAN:Some of the same racist ideas and practices developed by the Nazis played out in Rwanda in 1994. The Tutsi minority was compared to cockroaches and vermin, a cancer that had to be eliminated from society. Propaganda on the radio rallied hatred and violence.
FRANK MEEINK:And I'm holding on to this last hatred of Jewish people, and then a Jewish guy gives me a job. And no one would hire me. I had a big swastika tattooed on my neck. These ain't good people skills. So this Jewish guy gives me a job working at an antique show. So I worked for him all weekend and he's supposed to pay me $300. But I made $600 in tips. So I think in my antisemitic way, he was going to Jew me." So I already have this whole argument planned out, how I'm going to scream this at him, he's going to say this back at me. And he walks up to me and he says, "Here, here's $300. Here's what I owe you." And he says, "You know what? Here's an extra hundred bucks. You're a really good worker." And when he pays me this extra $100, all I can think in my head was, "You son of a gun. You're ruining it." Because I didn't want to be wrong. A nineteen-year-old kid does not want to believe that what he believes is wrong. It hurts the conscience.
IMAM MOHAMED MAGID:And when he passed away in 1990, both doctors were giving me comfort. And therefore it becomes personal to me, because I get to know Jewish people in terms of friendship. And you ask yourself why people allow antisemitism? Why a Muslim would justify hatred against a group of people?
MORGAN FREEMAN:Magid has made it his personal mission to confront antisemitism, and to push back against those who would justify hatred against any group of people. He wanted to be a voice of tolerance and reason amid extremism. IMAM MOHAMED MAGID:That's why I really get upset when somebody appoint themselves as preacher or teacher in Internet, for example, and he or she teach hate, you know, bigotry or antisemitism. Because when you are clergy, you really become responsible for people's souls. And every word you say, it counts.
When hatred is allowed to proceed unchecked, it can become the status quo. That was certainly the case in Nazi Germany, where swastikas, propaganda films, racist songs and schoolbooks completely infiltrated culture.
MORGAN FREEMAN:Taken together, these voices call on us to recognize our shared humanity, to care about injustice even when we, ourselves, are not the target of injustice. To look beyond our immediate communities, to broaden the base of concern, and of strength. So that no one has to confront hatred alone.
Terrorists are not crazed fanatics. Indeed, terrorist groups screen out emotionally unstable individuals--they would be a security risk. Rather it is group, organizational, and social psychology, with particular emphasis on collective identity that motivates terrorist behavior. There is a diverse spectrum of terrorist psychologies and motivations. In terms of generational provenance, nationalist-separatist terrorists are carrying on the mission of their parents-they are loyal to families who have been damaged by the regime. In contrast, social-revolutionary terrorists are disloyal to families who are loyal to the regime. Religious fundamentalist terrorists are "killing in the name of God." Suicide, proscribed by the Koran, has been reframed as martyrdom, which is highly valued. The new media, especially the Internet, have played an increasingly prominent role in radicalizing individuals, creating a virtual community of hatred. Understanding terrorist psychology is crucial to formulating effective counter-terrorist strategy. Key elements include inhibiting potential terrorists from joining the group, creating tension within the group, facilitating exit from the group, reducing support for the group, and delegitimating its leader. 041b061a72