en hatred and anger, that "hatred may be felt towards a class,
as we hate the entire class of thieves; whereas anger is directed
only towards an individual." The reason is that hatred arises from
our considering a quality as disagreeing with our disposition; and
this may refer to a thing in general or in particular. Anger, on the
other hand, ensues from someone having injured us by his action. Now
all actions are the deeds of individuals: and consequently anger is
always pointed at an individual. When the whole state hurts us, the
whole state is reckoned as one individual [*Cf. Q. 29, A. 6].
________________________

EIGHTH ARTICLE [I-II, Q. 46, Art. 8]

Whether the Species of Anger Are Suitably Assigned?

Objection 1: It would seem that Damascene (De Fide Orth. ii, 16)
unsuitably assigns three species of anger--"wrath," "ill-will" and
"rancor." For no genus derives its specific differences from
accidents. But these three are diversified in respect of an accident:
because "the beginning of the movement of anger is called wrath
(_cholos_), if anger continue it is called ill-will (_menis_); while
rancor (_kotos_) is anger waiting for an opportunity of vengeance."
Therefore these are not different species of anger.

Obj. 2: Further, Cicero says (De Quaest. Tusc. iv, 9) that
"_excandescentia_ (irascibility) is what the Greeks call _thymosis_,
and is a kind of anger that arises and subsides intermittently";
while according to Damascene _thymosis_, is the same as _kotos_
(rancor). Therefore _kotos_ does not bide its time for taking
vengeance, but in course of time spends itself.

Obj. 3: Further, Gregory (Moral. xxi, 4) gives three degrees of
anger, namely, "anger without utterance, anger with utterance, and
anger with perfection of speech," corresponding to the three degrees
mentioned by Our Lord (Matt. 5:22): "Whosoever is angry with his
brother" (thus implying "anger without utterance"), and then,
"whosoever shall say to his brother, 'Raca'" (implying anger with
utterance yet without full expression), and lastly, "whosoever shall
say 'Thou fool'" (where we have "perfection of speech"). Therefore
Damascene's division is imperfect, since it takes no account of
utterance.

_On the contrary,_ stands the authority of Damascene (De Fide Orth.
ii, 16) and Gregory of Nyssa [*Nemesius, De Nat. Hom. xxi.].

_I answer that,_ The species of anger given by Damascene and Gregory
of Nyssa are taken from those things which give i