Whether the Motive of Anger Is Always Something Done Against the One
Who Is Angry?
Objection 1: It would seem that the motive of anger is not always
something done against the one who is angry. Because man, by sinning,
can do nothing against God; since it is written (Job 35:6): "If thy
iniquities be multiplied, what shalt thou do against Him?" And yet
God is spoken of as being angry with man on account of sin, according
to Ps. 105:40: "The Lord was exceedingly angry with His people."
Therefore it is not always on account of something done against him,
that a man is angry.
Obj. 2: Further, anger is a desire for vengeance. But one may desire
vengeance for things done against others. Therefore we are not always
angry on account of something done against us.
Obj. 3: Further, as the Philosopher says (Rhet. ii, 2) man is angry
especially with those "who despise what he takes a great interest in;
thus men who study philosophy are angry with those who despise
philosophy," and so forth. But contempt of philosophy does not harm
the philosopher. Therefore it is not always a harm done to us that
makes us angry.
Obj. 4: Further, he that holds his tongue when another insults him,
provokes him to greater anger, as Chrysostom observes (Hom. xxii, in
Ep. ad Rom.). But by holding his tongue he does the other no harm.
Therefore a man is not always provoked to anger by something done
against him.
_On the contrary,_ The Philosopher says (Rhet. ii, 4) that "anger is
always due to something done to oneself: whereas hatred may arise
without anything being done to us, for we hate a man simply because
we think him such."
_I answer that,_ As stated above (Q. 46, A. 6), anger is the desire
to hurt another for the purpose of just vengeance. Now unless some
injury has been done, there is no question of vengeance: nor does any
injury provoke one to vengeance, but only that which is done to the
person who seeks vengeance: for just as everything naturally seeks
its own good, so does it naturally repel its own evil. But injury
done by anyone does not affect a man unless in some way it be
something done against him. Consequently the motive of a man's anger
is always something done against him.
Reply Obj. 1: We speak of anger in God, not as of a passion of the
soul but as of judgment of justice, inasmuch as He wills to take
vengeance on sin. Because the sinner, by sinning, cannot do God any
actual harm: but so far as he himself is concerned, he acts against
God in two ways. First, in so far as he despises God in His
commandments. Secondly, in so far as he harms himself or another;
which injury redounds to God, inasmuch as the person injured is an
object of God's providence and protection.
Reply Obj. 2: If we are angry with those who harm others, and seek to
be avenged on them, it is because those who are injured belong in
some way to us: either by some kinship or friendship, or at least
because of the nature we have in common.
Reply Obj. 3: When we take a very great interest in a thing, we look
upon it as our own good; so that if anyone despise it, it seems as
though we ourselves were despised and injured.
Reply Obj. 4: Silence provokes the insulter to anger when he thinks
it is due to contempt, as though his anger were slighted: and a
slight is an action.
________________________