Anger in the Time of Corona: A Call to Meaningful Activism in Public Health

Activism in the form of protest may reflect varying realities that may be driven by social injustice or disinformation. In making sense of these expressions of anger, it becomes important that authorities consider the perspectives of other people through engagement and critical scrutiny.

In the work of philosopher Martha Nussbaum (2015), the concept of anger is dissected as something that arises when a person perceives a ‘down-ranking’, or ‘diminution of his/her status’ from an offender. Nussbaum (2015) unpacks transitional anger as something that focuses on future welfare and search for strategies to address existing socio-political ills in society. As to how specifically transition anger can be attained, Nussbaum (2015) teaches us the importance of looking into a situation from the perspective of other people. By trying to look in other person’s point of view, transitional anger no longer concerns with personal status or the need for revenge. Instead, it envisions the future as one that involves the welfare of other people as well.

Nussbaum’s concept of anger can be linked with Harriet Martineau’s moral theory as drawn from the analysis of Vetter (2008). For Martineau, caution must be observed in positing universal moral principles that do not take into account individual differences (Vetter, 2008). Instead of directly disapproving actions that run counter to our values and experiences, Martineau advises on the importance of exerting an effort, through observation and direct engagement, that is aimed at trying to understand possible motivating factors (Vetter, 2008). Martineau adds that through active engagement and not merely speculating on what drives the actions of other people, we can then better evaluate the role of these actions in advancing what may be good for other members of society (Vetter, 2008).

Another valuable insight that can help shed light in these tumultuous times can come from the work of Sonali Chakravarti. For Chakravarti (2014), the act of listening can help us make sense of the connection between anger and justice. Thoughts that are expressed in anger may prove to be difficult to integrate in the political sphere but we need to be open in interpreting their content. In supplementing Nussbaum (2015) who said that anger may be due to perceived downranking, Chakravarti (2014, p.132) added that anger “may also be directed toward the character of the perpetrators and bystanders, as well as the speaker’s own complicity, guilt, or lack of resilience.” For all three thinkers, the expression of anger is not free of charge but must be rather subjected to scrutiny and proper engagement.