Whether Anger Requires an Act of Reason?
Objection 1: It would seem that anger does not require an act of
reason. For, since anger is a passion, it is in the sensitive
appetite. But the sensitive appetite follows an apprehension, not of
reason, but of the sensitive faculty. Therefore anger does not
require an act of reason.
Obj. 2: Further, dumb animals are devoid of reason: and yet they are
seen to be angry. Therefore anger does not require an act of reason.
Obj. 3: Further, drunkenness fetters the reason; whereas it is
conducive to anger. Therefore anger does not require an act of reason.
_On the contrary,_ The Philosopher says (Ethic. vii, 6) that "anger
listens to reason somewhat."
_I answer that,_ As stated above (A. 2), anger is a desire for
vengeance. Now vengeance implies a comparison between the punishment
to be inflicted and the hurt done; wherefore the Philosopher says
(Ethic. vii, 6) that "anger, as if it had drawn the inference that it
ought to quarrel with such a person, is therefore immediately
exasperated." Now to compare and to draw an inference is an act of
reason. Therefore anger, in a fashion, requires an act of reason.
Reply Obj. 1: The movement of the appetitive power may follow an act
of reason in two ways. In the first way, it follows the reason in so
far as the reason commands: and thus the will follows reason,
wherefore it is called the rational appetite. In another way, it
follows reason in so far as the reason denounces, and thus anger
follows reason. For the Philosopher says (De Problem. xxviii, 3) that
"anger follows reason, not in obedience to reason's command, but as a
result of reason's denouncing the injury." Because the sensitive
appetite is subject to the reason, not immediately but through the
will.
Reply Obj. 2: Dumb animals have a natural instinct imparted to them
by the Divine Reason, in virtue of which they are gifted with
movements, both internal and external, like unto rational movements,
as stated above (Q. 40, A. 3).
Reply Obj. 3: As stated in _Ethic._ vii, 6, "anger listens somewhat
to reason" in so far as reason denounces the injury inflicted, "but
listens not perfectly," because it does not observe the rule of
reason as to the measure of vengeance. Anger, therefore, requires an
act of reason; and yet proves a hindrance to reason. Wherefore the
Philosopher says (De Problem. iii, 2, 27) that whose who are very
drunk, so as to be incapable of the use of reason, do not get angry:
but those who are slightly drunk, do get angry, through being still
able, though hampered, to form a judgment of reason.
________________________