ere thought giving rise to
hope and banishing fear, as stated above (A. 3).

Reply Obj. 1: Trembling does occur in men of daring, on account of
the heat being withdrawn from the outer to the inner parts of the
body, as occurs also in those who are afraid. But in men of daring
the heat withdraws to the heart; whereas in those who are afraid, it
withdraws to the inferior parts.

Reply Obj. 2: The object of love is good simply, wherefore if it be
increased, love is increased simply. But the object of daring is a
compound of good and evil; and the movement of daring towards evil
presupposes the movement of hope towards good. If, therefore, so much
difficulty be added to the danger that it overcomes hope, the
movement of daring does not ensue, but fails. But if the movement of
daring does ensue, the greater the danger, the greater is the daring
considered to be.

Reply Obj. 3: Hurt does not give rise to anger unless there be some
kind of hope, as we shall see later on (Q. 46, A. 1). Consequently if
the danger be so great as to banish all hope of victory, anger does
not ensue. It is true, however, that if anger does ensue, there will
be greater daring.
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QUESTION 46

OF ANGER, IN ITSELF
(In Eight Articles)

We must now consider anger: and (1) anger in itself; (2) the cause of
anger and its remedy; (3) the effect of anger.

Under the first head there are eight points of inquiry:

(1) Whether anger is a special passion?

(2) Whether the object of anger is good or evil?

(3) Whether anger is in the concupiscible faculty?

(4) Whether anger is accompanied by an act of reason?

(5) Whether anger is more natural than desire?

(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.
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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 inc