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.
_On the contrary,_ The Philosopher says (Rhet. ii, 2) that "the rich
man is angry with the poor man, if the latter despise him; and in
like manner the prince is angry with his subject."
_I answer that,_ As stated above (AA. 2, 3) unmerited contempt more
than anything else is a provocative of anger. Consequently deficiency
or littleness in the person with whom we are angry, tends to increase
our anger, in so far as it adds to the unmeritedness of being
despised. For just as the higher a man's position is, the more
undeservedly he is despised; so the lower it is, the less reason he
has for despising. Thus a nobleman is angry if he be insulted by a
peasant; a wise man, if by a fool; a master, if by a servant.
If, however, the littleness or deficiency lessens the unmerited
contempt, then it does not increase but lessens anger. In this way
those who repent of their ill-deeds, and confess that they have done
wrong, who humble themselves and ask pardon, mitigate anger,
according to Prov. 15:1: "A mild answer breaketh wrath": because, to
wit, they seem not to despise, but rather to think much of those
before whom they humble themselves.
This suffices for the Reply to the First Objection.
Reply Obj. 2: There are two reasons why anger ceases at the sight of
death. One is because the dead are incapable of sorrow and sensation;
and this is chiefly what the angry seek in those with whom they are
angered. Another reason is because the dead seem to have attained to
the limit of evils. Hence anger ceases in regard to all who are
grievously hurt, in so far as this hurt surpasses the measure of just
retaliation.
Reply Obj. 3: To be despised by one's friends seems also a greater
indignity. Consequently if they despise us by hurting or by failing
to help, we are angry with them for the same reason for which we are
angry with those who are beneath us.
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