The answer is affect intensity.
Affect intensity is a characteristic that displays how much an individual responds emotionally to a stimulus. So for example an individual with low affect intensity will have emotional responses that are weaker in strength to a strongly emotional stimulus and vice versa in an individual with high affect intensity as in the example with Ben.
Akhenaten (pronounced /ˌækəˈnɑːtən/),[8] also spelled Echnaton,[9] Akhenaton,[3] Ikhnaton,[2] and Khuenaten[10][11] (Ancient Egyptian: ꜣḫ-n-jtn, meaning "Effective for the Aten"), was an ancient Egyptian pharaoh reigning c. 1353–1336[3] or 1351–1334 BC,[4] the tenth ruler of the Eighteenth Dynasty. Before the fifth year of his reign, he was known as Amenhotep IV (Ancient Egyptian: jmn-ḥtp, meaning "Amun is satisfied", Hellenized as Amenophis IV).
Akhenaten
Amenhotep IV
Amenophis IV, Naphurureya, Ikhnaton[1][2]
Statue of Akhenaten in the early Amarna style
Statue of Akhenaten in the early Amarna style
Pharaoh
Reign
1353–1336 BC[3]
1351–1334 BC[4]
(18th Dynasty of Egypt)
Predecessor
Amenhotep III
Successor
Smenkhkare
Royal titulary
Consort
Nefertiti
Kiya
An unidentified sister-wife (most likely)
Tadukhipa
Children
Smenkhkare?
Meritaten
Meketaten
Ankhesenamun
Neferneferuaten Tasherit
Neferneferure
Setepenre
Tutankhamun (most likely)
Ankhesenpaaten Tasherit?
Meritaten Tasherit?
Father
Amenhotep III
Mother
Tiye
Died
1336 or 1334 BC
Burial
Royal Tomb of Akhenaten, Amarna (original tomb)
KV55 (disputed)
[6][7]
Monuments
Akhetaten, Gempaaten
Religion
Ancient Egyptian religion
Atenism
Akhenaten is noted for abandoning Egypt's traditional polytheistic religion and introducing Atenism, worship centered on Aten. The views of Egyptologists differ whether Atenism should be considered as absolute monotheism, or whether it was monolatry, syncretism, or henotheism.[12][13] This culture shift away from traditional religion was not widely accepted. After his death, Akhenaten's monuments were dismantled and hidden, his statues were destroyed, and his name excluded from lists of rulers compiled by later pharaohs.[14] Traditional religious practice was gradually restored, notably under his close successor Tutankhamun, who changed his name from Tutankhaten early in his reign.[15] When some dozen years later rulers without clear rights of succession from the Eighteenth Dynasty founded a new dynasty, they discredited Akhenaten and his immediate successors, referring to Akhenaten himself as "the enemy" or "that criminal" in archival records.[16][17]
Akhenaten was all but lost to history until the late 19th century discovery of Amarna, or Akhetaten, the new capital city he built for the worship of Aten.[18] Furthermore, in 1907, a mummy that could be Akhenaten's was unearthed from the tomb KV55 in the Valley of the Kings by Edward R. Ayrton. Genetic testing has determined that the man buried in KV55 was Tutankhamun's father,[19] but its identification as Akhenaten has since been questioned.[6][7][20][21][22]
Akhenaten's rediscovery and Flinders Petrie's early excavations at Amarna sparked great public interest in the pharaoh and his queen Nefertiti. He has been described as "enigmatic", "mysterious", "revolutionary", "the greatest idealist of the world", and "the first individual in history", but also as a "heretic", "fanatic", "possibly insane", and "mad".[12][23][24][25][26] The interest comes from his connection with Tutankhamun, the unique style and high quality of the pictorial arts he patronized, and ongoing interest in the religion he attempted to establish.
This question is incomplete, here´s the complete question.
¿Cómo se vuelve normal la violencia?
Muchas veces, la violencia se asume como una forma “normal” de relacionarse con la familia, las amistades o la pareja. Esto expresa que consideramos normal que ciertas personas puedan establecer relaciones de subordinación. Quizá cuando analizamos la historia de Susana, pudimos haber reconocido fácilmente que su reacción con su hermano menor fue violenta… ¡Y de hecho lo fue; pero también la del papá! Esta expresa una relación de poder vertical e intransigente, intransigente, ya que ni siquiera le da a su hija Susana la posibilidad de pensar en alternativas de solución: ¿ir con su hermano?, ¿dejar al hermano con la abuela? En todo caso, ¿por qué no dejarle las indicaciones a Gustavo, su hermano mayor, para que lo cuide? ¿No sería lo mejor? Lamentablemente, por los estilos de crianza, el respeto o el cariño que sentimos hacia ciertas personas, muchas veces podemos ser capaces de tolerar situaciones de maltrato físico o psicológico. Y estas mismas razones impiden que reconozcamos nuestras emociones adecuadamente; peor aún, nos llevan a que carguemos con sentimientos negativos y que pensemos que no son tan malos o que creamos que nos merecemos dicho trato. Profundizar en nuestras emociones y en el origen de nuestros sentimientos es de gran ayuda para evitar que consideremos “normal” aquello que no lo es. Por ello, es importante cuestionar este tipo de relaciones y tomar la iniciativa para proponer alternativas de solución. Mientras haya mayor diálogo, habrá mayores alternativas de solución y menos violencia.
Con tus palabras, explica: “Profundizar en nuestras emociones y en el origen de nuestros sentimientos es de gran ayuda para evitar que consideremos ‘normal’ aquello que no lo es”.
Answer:
En todo tipo de relaciones humanas, la violencia puede “normalizarse” a tal punto de que quienes la padecen no logran percibir que están siendo violentados. Tanto el maltrato físico como psicológico puede ser difícil de reconocer cuando existen sentimientos de amor y respeto, a pesar de la violencia ejercida.
Explanation:
Lo importante para poder reconocer la violencia como algo que debiera ser considerado normal, es reconocer nuestros sentimientos y darles la validez que merecen. Y si encontramos que nos sentimos sujetos a una relación violenta, debemos tener la valentía de cuestionar ese tipo de vínculos y buscar alternativas de de resolución a través del diálogo.
