Of the Effects of Anger

Of the Effects of Anger — St. Thomas Aquinas asks: Whether anger causes pleasure?; Whether anger above all causes fervor in the heart?; Whether anger above all hinders the use of reason?; Whether anger above all causes taciturnity?.

We must now consider the effects of anger: under which head there are four points of inquiry:

Article 1: Whether anger causes pleasure?

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]).

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 (), 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 (); 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.

Article 2: Whether anger above all causes fervor in the heart?

Damascene says (De Fide Orth. ii, 16) that "anger is fervor of the blood around the heart, resulting from an exhalation of the bile."

As stated above (), the bodily transmutation that occurs in the passions of the soul is proportionate to the movement of the appetite. Now it is evident that every appetite, even the natural appetite, tends with greater force to repel that which is contrary to it, if it be present: hence we see that hot water freezes harder, as though the cold acted with greater force on the hot object. Since then the appetitive movement of anger is caused by some injury inflicted, as by a contrary that is present; it follows that the appetite tends with great force to repel the injury by the desire of vengeance; and hence ensues great vehemence and impetuosity in the movement of anger. And because the movement of anger is not one of recoil, which corresponds to the action of cold, but one of prosecution, which corresponds to the action of heat, the result is that the movement of anger produces fervor of the blood and vital spirits around the heart, which is the instrument of the soul's passions. And hence it is that, on account of the heart being so disturbed by anger, those chiefly who are angry betray signs thereof in their outer members. For, as Gregory says (Moral. v, 30) "the heart that is inflamed with the stings of its own anger beats quick, the body trembles, the tongue stammers, the countenance takes fire, the eyes grow fierce, they that are well known are not recognized. With the mouth indeed he shapes a sound, but the understanding knows not what it says."

Article 3: Whether anger above all hinders the use of reason?

Gregory says (Moral. v, 30) that anger "withdraws the light of understanding, while by agitating it troubles the mind."

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 () 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."

Article 4: Whether anger above all causes taciturnity?

Gregory says (Moral. v, 30) that "when anger does not vent itself outwardly by the lips, inwardly it burns the more fiercely."

As stated above (; ), anger both follows an act of reason, and hinders the reason: and in both respects it may cause taciturnity. On the part of the reason, when the judgment of reason prevails so far, that although it does not curb the appetite in its inordinate desire for vengeance, yet it curbs the tongue from unbridled speech. Wherefore Gregory says (Moral. v, 30): "Sometimes when the mind is disturbed, anger, as if in judgment, commands silence." On the part of the impediment to reason because, as stated above (), the disturbance of anger reaches to the outward members, and chiefly to those members which reflect more distinctly the emotions of the heart, such as the eyes, face and tongue; wherefore, as observed above (), "the tongue stammers, the countenance takes fire, the eyes grow fierce." Consequently anger may cause such a disturbance, that the tongue is altogether deprived of speech; and taciturnity is the result.