Part II (Pars Prima Secundae) Part 73 (2/2)

Therefore properly speaking, anger is not towards those with whom one is in relation of justice or injustice.

The contrary, however, may be gathered from the Philosopher (Rhet.

ii, 2, 3).

_I answer that,_ As stated above (A. 6), anger desires evil as being a means of just vengeance. Consequently, anger is towards those to whom we are just or unjust: since vengeance is an act of justice, and wrong-doing is an act of injustice. Therefore both on the part of the cause, viz. the harm done by another, and on the part of the vengeance sought by the angry man, it is evident that anger concerns those to whom one is just or unjust.

Reply Obj. 1: As stated above (A. 4, ad 2), anger, though it follows an act of reason, can nevertheless be in dumb animals that are devoid of reason, in so far as through their natural instinct they are moved by their imagination to something like rational action. Since then in man there is both reason and imagination, the movement of anger can be aroused in man in two ways. First, when only his imagination denounces the injury: and, in this way, man is aroused to a movement of anger even against irrational and inanimate beings, which movement is like that which occurs in animals against anything that injures them. Secondly, by the reason denouncing the injury: and thus, according to the Philosopher (Rhet. ii, 3), ”it is impossible to be angry with insensible things, or with the dead”: both because they feel no pain, which is, above all, what the angry man seeks in those with whom he is angry: and because there is no question of vengeance on them, since they can do us no harm.

Reply Obj. 2: As the Philosopher says (Ethic. v, 11), ”metaphorically speaking there is a certain justice and injustice between a man and himself,” in so far as the reason rules the irascible and concupiscible parts of the soul. And in this sense a man is said to be avenged on himself, and consequently, to be angry with himself.

But properly, and in accordance with the nature of things, a man is never angry with himself.

Reply Obj. 3: The Philosopher (Rhet. ii, 4) a.s.signs as one difference between hatred and anger, that ”hatred may be felt towards a cla.s.s, as we hate the entire cla.s.s of thieves; whereas anger is directed only towards an individual.” The reason is that hatred arises from our considering a quality as disagreeing with our disposition; and this may refer to a thing in general or in particular. Anger, on the other hand, ensues from someone having injured us by his action. Now all actions are the deeds of individuals: and consequently anger is always pointed at an individual. When the whole state hurts us, the whole state is reckoned as one individual [*Cf. Q. 29, A. 6].

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EIGHTH ARTICLE [I-II, Q. 46, Art. 8]

Whether the Species of Anger Are Suitably a.s.signed?

Objection 1: It would seem that Damascene (De Fide Orth. ii, 16) unsuitably a.s.signs three species of anger--”wrath,” ”ill-will” and ”rancor.” For no genus derives its specific differences from accidents. But these three are diversified in respect of an accident: because ”the beginning of the movement of anger is called wrath (_cholos_), if anger continue it is called ill-will (_menis_); while rancor (_kotos_) is anger waiting for an opportunity of vengeance.”

Therefore these are not different species of anger.

Obj. 2: Further, Cicero says (De Quaest. Tusc. iv, 9) that ”_excandescentia_ (irascibility) is what the Greeks call _thymosis_, and is a kind of anger that arises and subsides intermittently”; while according to Damascene _thymosis_, is the same as _kotos_ (rancor). Therefore _kotos_ does not bide its time for taking vengeance, but in course of time spends itself.

Obj. 3: Further, Gregory (Moral. xxi, 4) gives three degrees of anger, namely, ”anger without utterance, anger with utterance, and anger with perfection of speech,” corresponding to the three degrees mentioned by Our Lord (Matt. 5:22): ”Whosoever is angry with his brother” (thus implying ”anger without utterance”), and then, ”whosoever shall say to his brother, 'Raca'” (implying anger with utterance yet without full expression), and lastly, ”whosoever shall say 'Thou fool'” (where we have ”perfection of speech”). Therefore Damascene's division is imperfect, since it takes no account of utterance.

_On the contrary,_ stands the authority of Damascene (De Fide Orth.

ii, 16) and Gregory of Nyssa [*Nemesius, De Nat. Hom. xxi.].

_I answer that,_ The species of anger given by Damascene and Gregory of Nyssa are taken from those things which give increase to anger.

This happens in three ways. First from facility of the movement itself, and he calls this kind of anger _cholos_ (bile) because it quickly aroused. Secondly, on the part of the grief that causes anger, and which dwells some time in the memory; this belongs to _menis_ (ill-will) which is derived from _menein_ (to dwell).

Thirdly, on the part of that which the angry man seeks, viz.

vengeance; and this pertains to _kotos_ (rancor) which never rests until it is avenged [*Eph. 4:31: ”Let all bitterness and anger and indignation ... be put away from you.”]. Hence the Philosopher (Ethic. iv, 5) calls some angry persons _akrocholoi_ (choleric), because they are easily angered; some he calls _pikroi_ (bitter), because they retain their anger for a long time; and some he calls _chalepoi_ (ill-tempered), because they never rest until they have retaliated [*Cf. II-II, Q. 158, A. 5].

Reply Obj. 1: All those things which give anger some kind of perfection are not altogether accidental to anger; and consequently nothing prevents them from causing a certain specific difference thereof.

Reply Obj. 2: Irascibility, which Cicero mentions, seems to pertain to the first species of anger, which consists in a certain quickness of temper, rather than to rancor (_furor_). And there is no reason why the Greek _thymosis_, which is denoted by the Latin _furor,_ should not signify both quickness to anger, and firmness of purpose in being avenged.

Reply Obj. 3: These degrees are distinguished according to various effects of anger; and not according to degrees of perfection in the very movement of anger.

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QUESTION 47

OF THE CAUSE THAT PROVOKES ANGER, AND OF THE REMEDIES OF ANGER (In Four Articles) [*There is no further mention of these remedies in the text, except in A. 4].

We must now consider the cause that provokes anger, and its remedies.

Under this head there are four points of inquiry:

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