the former is
weakened. Especially is this so if his anger in the second case be
greater: because the wrong done which aroused his former anger, will,
in comparison with the second wrong, which is reckoned greater, seem
to be of little or no account.
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THIRD ARTICLE [I-II, Q. 48, Art. 3]

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