Part II (Pars Prima Secundae) Part 74 (2/2)
Two reasons may be a.s.signed for this. First, because anger seeks another's hurt as being a means of just vengeance: wherefore it seeks vengeance in so far as it seems just. Now just vengeance is taken only for that which is done unjustly; hence that which provokes anger is always something considered in the light of an injustice.
Wherefore the Philosopher says (Rhet. ii, 3) that ”men are not angry,--if they think they have wronged some one and are suffering justly on that account; because there is no anger at what is just.”
Now injury is done to another in three ways: namely, through ignorance, through pa.s.sion, and through choice. Then, most of all, a man does an injustice, when he does an injury from choice, on purpose, or from deliberate malice, as stated in _Ethic._ v, 8.
Wherefore we are most of all angry with those who, in our opinion, have hurt us on purpose. For if we think that some one has done us an injury through ignorance or through pa.s.sion, either we are not angry with them at all, or very much less: since to do anything through ignorance or through pa.s.sion takes away from the notion of injury, and to a certain extent calls for mercy and forgiveness. Those, on the other hand, who do an injury on purpose, seem to sin from contempt; wherefore we are angry with them most of all. Hence the Philosopher says (Rhet. ii, 3) that ”we are either not angry at all, or not very angry with those who have acted through anger, because they do not seem to have acted slightingly.”
The second reason is because a slight is opposed to a man's excellence: because ”men think little of things that are not worth much ado” (Rhet. ii, 2). Now we seek for some kind of excellence from all our goods. Consequently whatever injury is inflicted on us, in so far as it is derogatory to our excellence, seems to savor of a slight.
Reply Obj. 1: Any other cause, besides contempt, through which a man suffers an injury, takes away from the notion of injury: contempt or slight alone adds to the motive of anger, and consequently is of itself the cause of anger.
Reply Obj. 2: Although a dumb animal does not seek honor as such, yet it naturally seeks a certain superiority, and is angry with anything derogatory thereto.
Reply Obj. 3: Each of those causes amounts to some kind of slight. Thus forgetfulness is a clear sign of slight esteem, for the more we think of a thing the more is it fixed in our memory. Again if a man does not hesitate by his remarks to give pain to another, this seems to show that he thinks little of him: and those too who show signs of hilarity when another is in misfortune, seem to care little about his good or evil. Again he that hinders another from carrying out his will, without deriving thereby any profit to himself, seems not to care much for his friends.h.i.+p. Consequently all those things, in so far as they are signs of contempt, provoke anger.
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THIRD ARTICLE [I-II, Q. 47, Art. 3]
Whether a Man's Excellence Is the Cause of His Being Angry?
Objection 1: It would seem that a man's excellence is not the cause of his being more easily angry. For the Philosopher says (Rhet. ii, 2) that ”some are angry especially when they are grieved, for instance, the sick, the poor, and those who are disappointed.” But these things seem to pertain to defect. Therefore defect rather than excellence makes one p.r.o.ne to anger.
Obj. 2: Further, the Philosopher says (Rhet. ii, 2) that ”some are very much inclined to be angry when they are despised for some failing or weakness of the existence of which there are grounds for suspicion; but if they think they excel in those points, they do not trouble.” But a suspicion of this kind is due to some defect.
Therefore defect rather than excellence is a cause of a man being angry.
Obj. 3: Further, whatever savors of excellence makes a man agreeable and hopeful. But the Philosopher says (Rhet. ii, 3) that ”men are not angry when they play, make jokes, or take part in a feast, nor when they are prosperous or successful, nor in moderate pleasures and well-founded hope.” Therefore excellence is not a cause of anger.
_On the contrary,_ The Philosopher says (Rhet. ii, 9) that excellence makes men p.r.o.ne to anger.
_I answer that,_ The cause of anger, in the man who is angry, may be taken in two ways. First in respect of the motive of anger: and thus excellence is the cause of a man being easily angered. Because the motive of anger is an unjust slight, as stated above (A. 2). Now it is evident that the more excellent a man is, the more unjust is a slight offered him in the matter in which he excels. Consequently those who excel in any matter, are most of all angry, if they be slighted in that matter; for instance, a wealthy man in his riches, or an orator in his eloquence, and so forth.
Secondly, the cause of anger, in the man who is angry, may be considered on the part of the disposition produced in him by the motive aforesaid. Now it is evident that nothing moves a man to anger except a hurt that grieves him: while whatever savors of defect is above all a cause of grief; since men who suffer from some defect are more easily hurt. And this is why men who are weak, or subject to some other defect, are more easily angered, since they are more easily grieved.
This suffices for the Reply to the First Objection.
Reply Obj. 2: If a man be despised in a matter in which he evidently excels greatly, he does not consider himself the loser thereby, and therefore is not grieved: and in this respect he is less angered. But in another respect, in so far as he is more undeservedly despised, he has more reason for being angry: unless perhaps he thinks that he is envied or insulted not through contempt but through ignorance, or some other like cause.
Reply Obj. 3: All these things hinder anger in so far as they hinder sorrow. But in another respect they are naturally apt to provoke anger, because they make it more unseemly to insult anyone.
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FOURTH ARTICLE [I-II, Q. 47, Art. 4]
Whether a Person's Defect Is a Reason for Being More Easily Angry with Him?
Objection 1: It would seem that a person's defect is not a reason for being more easily angry with him. For the Philosopher says (Rhet. ii, 3) that ”we are not angry with those who confess and repent and humble themselves; on the contrary, we are gentle with them.
Wherefore dogs bite not those who sit down.” But these things savor of littleness and defect. Therefore littleness of a person is a reason for being less angry with him.
Obj. 2: Further, there is no greater defect than death. But anger ceases at the sight of death. Therefore defect of a person does not provoke anger against him.
Obj. 3: Further, no one thinks little of a man through his being friendly towards him. But we are more angry with friends, if they offend us or refuse to help us; hence it is written (Ps. 54:13): ”If my enemy had reviled me I would verily have borne with it.” Therefore a person's defect is not a reason for being more easily angry with him.
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