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  • Hate is an effect: It involves a feeling, which can become a sustained, pervasive mood.
  • Hate is for harm: The effect does not just involve aversion, repugnance, disvaluing. It is a desire for harm to or the non-existence of the hated object.
  • Hate expresses itself in action: When one hates, possesses means, and doesn’t choose otherwise, the hatred flows into attitudes, decisions, discourse, and even hostile actions.
  • Hate lasts and remains: Genuine hate is not a fleeting, momentary condition. Unless something changes the situation or person, hate continues and may grow and consolidate, over time.
  • Hate has its reasons: While at some level, hate may seem completely irrational, spontaneous, or even random, considered as an oriented effective response, it does possess its reasons, its logic, its explanations. In being carried out in action, hate also involves some practical reasoning.
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What is hate?

intense hostility and aversion usually deriving from fear, anger, or sense of injury. b : extreme dislike or disgust : antipathy, loathing had a great hate of hard work.

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Definition of hate.

Hate, abhor, detest, abominate imply feeling intense dislike or aversion toward something. Hate, the simple and general word, suggests passionate dislike and a feeling of enmity: to hate autocracy.

According to Aristotle, Hatred is directed to classes of people (gene). The examples Aristotle uses — “thieves and informers” — hardly exhaust the range of classes, types, that people (or at least certain groups) tend to hate, feeling and expressing hatred against them, taking action against them when possible or necessary.

Sigmund Freud defined hate as an ego state that wishes to destroy the source of its unhappiness, stressing that it was linked to the question of self-preservation.[7] Donald Winnicott highlighted the developmental step involved in hatred, with its recognition of an outside object: “As compared to magical destruction, aggressive ideas and behaviour take on a positive value, and hate becomes a sign of civilization”.[8]

In his wake, Object relations theory has emphasized the importance of recognizing hate in the analytic setting: the analyst acknowledges his hate (as revealed in the strict time-limits and the fee charged),[9] which in turn may make it possible for the patient to acknowledge and contain their previously concealed hate for the analyst.

Adam Phillips went so far as to suggest that true kindness is impossible in a relationship without hating and being hated so that an unsentimental acknowledgment of interpersonal frustrations and their associated hostilities can allow real fellow-feeling to emerge.

Love and hate are similar in being directed toward another person because of who he or she is. Despite this similarity, the two seem like polar opposites. Very often when we love someone, we want them to thrive. When we hate someone, we are more likely to wish they would suffer — or at least change who they are.

Hatred is based on the perception of the other, but also has a strong relationship with ourselves, with our personal history, and its effects on our personality, feelings, ideas, beliefs, and especially our identity. Certain adversity in our lives can trigger and intensify hatred: jealousy, failure, guilt and so on.

The first records of hate come from before the 900s. It ultimately comes from the Old English verb hatian and is related to the Dutch haten, the Old Norse hata, and the German hassen.

Hatred is an angry or resentful emotional response to certain people or ideas.

Hatred is often associated with feelings of angerdisgust and a disposition towards the source of hostility.

Hate, like love, takes different shapes and forms in different languages.[16] While it may be fair to say that one single emotion exists in EnglishFrench (haine), and German (Hass), hate is historically situated and culturally constructed: it varies in the forms in which it is manifested. Thus a certain relationless hatred is expressed in the French expression J’ai la haine, which has no precise equivalent in English; while for English-speakers, loving and hating invariably involve an object, or a person, and therefore, a relationship with something or someone, J’ai la haine (literally, I have hate) precludes the idea of an emotion directed at a person.[17] This is a form of frustration, apathy and animosity which churns within the subject but establishes no relationship with the world, other than an aimless desire for destruction.

French forms of anti-Americanism have been seen as a specific form of cultural resentment, registering joy-in-hate.

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Hate is a deep and emotional aversion. It can be directed against individuals, groups, entities, objects, behaviors, or ideas. Hatred is often associated with feelings of anger, disgust, and hostility.

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