(6) Whether anger is more grievous than hatred?
(7) Whether anger is only towards those with whom we have a relation of justice?
(8) Of the species of anger. ________________________
FIRST ARTICLE [I-II, Q. 46, Art. 1]
Whether Anger Is a Special Passion?
Objection 1: It would seem that anger is not a special passion. For the irascible power takes its name from anger (ira). But there are several passions in this power, not only one. Therefore anger is not one special passion.
Obj. 2: Further, to every special passion there is a contrary passion; as is evident by going through them one by one. But no passion is contrary to anger, as stated above (Q. 23, A. 3). Therefore anger is not a special passion.
Obj. 3: Further, one special passion does not include another. But anger includes several passions: since it accompanies sorrow, pleasure, and hope, as the Philosopher states (Rhet. ii, 2). Therefore anger is not a special passion.
On the contrary, Damascene (De Fide Orth. ii, 16) calls anger a special passion: and so does Cicero (De Quaest. Tusc. iv, 7).
I answer that, A thing is said to be general in two ways. First, by predication; thus "animal" is general in respect of all animals. Secondly, by causality; thus the sun is the general cause of all things generated here below, according to Dionysius (Div. Nom. iv). Because just as a genus contains potentially many differences, according to a likeness of matter; so an efficient cause contains many effects according to its active power. Now it happens that an effect is produced by the concurrence of various causes; and since every cause remains somewhat in its effect, we may say that, in yet a third way, an effect which is due to the concurrence of several causes, has a certain generality, inasmuch as several causes are, in a fashion, actually existing therein.