, and consequently all the other passions of the soul, result
from love. Wherefore every act that proceeds from any passion,
proceeds also from love as from a first cause: and so the other
passions, which are proximate causes, are not superfluous.

Reply Obj. 3: Hatred also is a result of love, as we shall state
further on (Q. 29, A. 2).
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QUESTION 29

OF HATRED
(In Six Articles)

We must now consider hatred: concerning which there are six points of
inquiry:

(1) Whether evil is the cause and the object of hatred?

(2) Whether love is the cause of hatred?

(3) Whether hatred is stronger than love?

(4) Whether a man can hate himself?

(5) Whether a man can hate the truth?

(6) Whether a thing can be the object of universal hatred?
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FIRST ARTICLE [I-II, Q. 29, Art. 1]

Whether Evil Is the Cause and Object of Hatred?

Objection 1: It would seem that evil is not the object and cause of
hatred. For everything that exists, as such, is good. If therefore
evil be the object of hatred, it follows that nothing but the lack
of something can be the object of hatred: which is clearly untrue.

Obj. 2: Further, hatred of evil is praiseworthy; hence (2 Macc. 3:1)
some are praised for that "the laws were very well kept, because of
the godliness of Onias the high-priest, and the hatred of their souls
[Douay: 'his soul'] had no evil." If, therefore, nothing but evil be
the object of hatred, it would follow that all hatred is commendable:
and this is clearly false.

Obj. 3: Further, the same thing is not at the same time both good and
evil. But the same thing is lovable and hateful to different
subjects. Therefore hatred is not only of evil, but also of good.

_On the contrary,_ Hatred is the opposite of love. But the object of
love is good, as stated above (Q. 26, A. 1; Q. 27, A. 1). Therefore
the object of hatred is evil.

_I answer that,_ Since the natural appetite is the result of
apprehension (though this apprehension is not in the same subject as
the natural appetite), it seems that what applies to the inclination
of the natural appetite, applies also to the animal appetite, which
does result from an apprehension in the same subject, as stated above
(Q. 26, A. 1). Now, with regard to the natural appetite, it is
evident, that just as each thing is naturally attuned and adapted to
that which is suitable to it, wherein consists natural love; so has
it a natural d