Sometimes these rages can obnubilar brings back to consciousness and to create psicticas, although frankly transitory reactions and with paranoiac characteristics. The narcisista rage understands the aggressiveness like instrument-technology-strategy of the subject one on the other and itself: it operates that way trying concomitantly to reconstruct the image of himself of the subject and the one of the other, because the aggressiveness generally means force, power and reason (the one that gets angry uses the anger like test that it is right). That way the aggressive one imagines or imagines to itself like fort, powerful and reasonable. At the most extensive and described he is " the axis of mal" , its aggressiveness justifies the aggressor more, mainly if its word is lost mutativa effectiveness. This instrumental, technological dimension strategic of the narcisista aggressiveness is strictly intersubjective: it is a way of relation with the other and of action it exceeds, trying to put under it the desire of the subject. It is an instrument of being able within the narcisista structure of the subject, although he also persecutes sexual aims. This it is performative, realizativo, pragmatic, conative and communicative the side of the aggressiveness, different from expressive affective; we cannot lose of view that the aggressiveness is as a speech modality and as so it owns the functions of the same; it is not mere affectivity or simple expression of an affection. It is like a discursividad, like a rationality instrumental, conscious and unconscious, next to the will of being able nietzscheana, whose final mission consists of assuring the power on another subject, the dominion on the object in echo with the freudiana pulsin of empowering or omnipotent fantasies magical. Hatred like vindictive resentment: Spinoza 7 gives, with respect to hatred, an opposed definition to which establishes for the love, but formally similar. It writes on the matter: " The one that imagines that one to that it has hatred is affected of sadness, it will be glad; if, on the contrary, it imagines it affected of joy, one will become sad; and both affection will be greater or smaller according to he is greater or smaller the opposite affection in that one to that it has odio".