Whether Anger Causes Pleasure?
Objection 1: It would seem that anger does not cause pleasure.
Because sorrow excludes pleasure. But anger is never without sorrow,
since, as stated in _Ethic._ vii, 6, "everyone that acts from anger,
acts with pain." Therefore anger does not cause pleasure.
Obj. 2: Further, the Philosopher says (Ethic. iv, 5) that "vengeance
makes anger to cease, because it substitutes pleasure for pain":
whence we may gather that the angry man derives pleasure from
vengeance, and that vengeance quells his anger. Therefore on the
advent of pleasure, anger departs: and consequently anger is not an
effect united with pleasure.
Obj. 3: Further, no effect hinders its cause, since it is conformed
to its cause. But pleasure hinders anger as stated in _Rhet._ ii, 3.
Therefore pleasure is not an effect of anger.
_On the contrary,_ The Philosopher (Ethic. iv, 5) quotes the saying
that anger is "Sweet to the soul as honey to the taste" (Iliad,
xviii, 109, trl. Pope).
_I answer that,_ As the Philosopher says (Ethic. vii, 14), pleasures,
chiefly sensible and bodily pleasures, are remedies against sorrow:
and therefore the greater the sorrow or anxiety, the more sensible
are we to the pleasure which heals it, as is evident in the case of
thirst which increases the pleasure of drink. Now it is clear from
what has been said (Q. 47, AA. 1, 3), that the movement of anger
arises from a wrong done that causes sorrow, for which sorrow
vengeance is sought as a remedy. Consequently as soon as vengeance is
present, pleasure ensues, and so much the greater according as the
sorrow was greater. Therefore if vengeance be really present, perfect
pleasure ensues, entirely excluding sorrow, so that the movement of
anger ceases. But before vengeance is really present, it becomes
present to the angry man in two ways: in one way, by hope; because
none is angry except he hopes for vengeance, as stated above (Q. 46,
A. 1); in another way, by thinking of it continually, for to everyone
that desires a thing it is pleasant to dwell on the thought of what
he desires; wherefore the imaginings of dreams are pleasant.
Accordingly an angry man takes pleasure in thinking much about
vengeance. This pleasure, however, is not perfect, so as to banish
sorrow and consequently anger.
Reply Obj. 1: The angry man does not grieve and rejoice at the same
thing; he grieves for the wrong done, while he takes pleasure in the
thought and hope of vengeance. Consequently sorrow is to anger as its
beginning; while pleasure is the effect or terminus of anger.
Reply Obj. 2: This argument holds in regard to pleasure caused by the
real presence of vengeance, which banishes anger altogether.
Reply Obj. 3: Pleasure that precedes hinders sorrow from ensuing, and
consequently is a hindrance to anger. But pleasure felt in taking
vengeance follows from anger.
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