Whether Anger Above All Hinders the Use of Reason?
Objection 1: It would seem that anger does not hinder the use of
reason. Because that which presupposes an act of reason, does not
seem to hinder the use of reason. But "anger listens to reason," as
stated in _Ethic._ vii, 6. Therefore anger does not hinder reason.
Obj. 2: Further, the more the reason is hindered, the less does a man
show his thoughts. But the Philosopher says (Ethic. vii, 6) that "an
angry man is not cunning but is open." Therefore anger does not seem
to hinder the use of reason, as desire does; for desire is cunning,
as he also states (Ethic. vii, 6.).
Obj. 3: Further, the judgment of reason becomes more evident by
juxtaposition of the contrary: because contraries stand out more
clearly when placed beside one another. But this also increases
anger: for the Philosopher says (Rhet. ii, 2) that "men are more
angry if they receive unwonted treatment; for instance, honorable
men, if they be dishonored": and so forth. Therefore the same cause
increases anger, and facilitates the judgment of reason. Therefore
anger does not hinder the judgment of reason.
_On the contrary,_ Gregory says (Moral. v, 30) that anger "withdraws
the light of understanding, while by agitating it troubles the mind."
_I answer that,_ Although the mind or reason makes no use of a bodily
organ in its proper act, yet, since it needs certain sensitive powers
for the execution of its act, the acts of which powers are hindered
when the body is disturbed, it follows of necessity that any
disturbance in the body hinders even the judgment of reason; as is
clear in the case of drunkenness or sleep. Now it has been stated (A.
2) that anger, above all, causes a bodily disturbance in the region
of the heart, so much as to effect even the outward members.
Consequently, of all the passions, anger is the most manifest
obstacle to the judgment of reason, according to Ps. 30:10: "My eye
is troubled with wrath."
Reply Obj. 1: The beginning of anger is in the reason, as regards the
appetitive movement, which is the formal element of anger. But the
passion of anger forestalls the perfect judgment of reason, as though
it listened but imperfectly to reason, on account of the commotion of
the heat urging to instant action, which commotion is the material
element of anger. In this respect it hinders the judgment of reason.
Reply Obj. 2: An angry man is said to be open, not because it is
clear to him what he ought to do, but because he acts openly, without
thought of hiding himself. This is due partly to the reason being
hindered, so as not to discern what should be hidden and what done
openly, nor to devise the means of hiding; and partly to the
dilatation of the heart which pertains to magnanimity which is an
effect of anger: wherefore the Philosopher says of the magnanimous
man (Ethic. iv, 3) that "he is open in his hatreds and his
friendships . . . and speaks and acts openly." Desire, on the other
hand, is said to lie low and to be cunning, because, in many cases,
the pleasurable things that are desired, savor of shame and
voluptuousness, wherein man wishes not to be seen. But in those
things that savor of manliness and excellence, such as matters of
vengeance, man seeks to be in the open.
Reply Obj. 3: As stated above (ad 1), the movement of anger begins in
the reason, wherefore the juxtaposition of one contrary with another
facilitates the judgment of reason, on the same grounds as it
increases anger. For when a man who is possessed of honor or wealth,
suffers a loss therein, the loss seems all the greater, both on
account of the contrast, and because it was unforeseen. Consequently
it causes greater grief: just as a great good, through being received
unexpectedly, causes greater delight. And in proportion to the
increase of the grief that precedes, anger is increased also.
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