Front Page Titles (by Subject) QUESTION XLVIII.: OF THE EFFECTS OF ANGER. - Aquinas Ethicus: or, the Moral Teaching of St. Thomas, vol. 1 (Summa Theologica - Prima Secundae, Secunda Secundae Pt.1)
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QUESTION XLVIII.: OF THE EFFECTS OF ANGER. - St. Thomas Aquinas, Aquinas Ethicus: or, the Moral Teaching of St. Thomas, vol. 1 (Summa Theologica - Prima Secundae, Secunda Secundae Pt.1) 
Aquinas Ethicus: or, the Moral Teaching of St. Thomas. A Translation of the Principal Portions of the Second part of the Summa Theologica, with Notes by Joseph Rickaby, S.J. (London: Burns and Oates, 1892).
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OF THE EFFECTS OF ANGER.
Article I.—Does anger cause pleasure?
R. Pleasures, sensible and bodily pleasures especially, are medicines against sorrow, and therefore the greater the sorrow or distress that is remedied by a pleasure, the greater the pleasure that is felt, as is manifest in the case of thirst enhancing the pleasure of drinking. Now the motion of anger arises from a wrong done, causing grief, which grief is remedied by vengeance. And therefore upon the presence of vengeance pleasure ensues, and all the greater the greater was the grief. If therefore vengeance has come to be really present, there ensues perfect pleasure, which totally excludes grief, and thereby lays to rest the motion of anger. But before vengeance comes to be present really, it is present to the angry man in two ways: in one way by hope, because none is angry unless he hopes for vengeance; in another way by continual thinking of it, for to every one that has a desire it is delightful to dwell on the thought of what he desires. And therefore, when the angry muses much upon vengeance in his heart, he is pleased thereby: yet the pleasure is not perfect enough to take away grief, and consequently remove anger.
§ 2. Everything must necessarily be weakened by time, the cause of which is impaired by time. Now it is manifest that the memory of events is impaired by time, for events of ancient date easily drop from memory. But anger is caused by memory of wrong done, a cause which is gradually impaired by time, until it altogether disappears. A wrong also seems greater when it is first felt; and gradually the estimate of it is diminished the further we recede from the present sense of wrong. And it is the same case with love, if the cause of love remain in memory alone. Hence the Philosopher says that “if the friend’s absence lasts long, it seems to produce forgetfulness of the friendship.” But in the presence of the friend the cause of friendship is multiplied by time, and therefore the friendship grows. And the same would be the case with anger, if the cause of it were continually multiplied. Yet this very fact of anger quickly burning itself out attests the vehemence of its fury. For as a great fire is soon out, having consumed all the fuel, so anger soon dies away.