lude another. But
anger includes several passions: since it accompanies sorrow,
pleasure, and hope, as the Philosopher states (Rhet. ii, 2).
Therefore anger is not a special passion.

_On the contrary,_ Damascene (De Fide Orth. ii, 16) calls anger a
special passion: and so does Cicero (De Quaest. Tusc. iv, 7).

_I answer that,_ A thing is said to be general in two ways. First,
by predication; thus "animal" is general in respect of all animals.
Secondly, by causality; thus the sun is the general cause of all
things generated here below, according to Dionysius (Div. Nom. iv).
Because just as a genus contains potentially many differences,
according to a likeness of matter; so an efficient cause contains
many effects according to its active power. Now it happens that an
effect is produced by the concurrence of various causes; and since
every cause remains somewhat in its effect, we may say that, in yet
a third way, an effect which is due to the concurrence of several
causes, has a certain generality, inasmuch as several causes are,
in a fashion, actually existing therein.

Accordingly in the first way, anger is not a general passion but is
condivided with the other passions, as stated above (Q. 23, A. 4). In
like manner, neither is it in the second way: since it is not a cause
of the other passions. But in this way, love may be called a general
passion, as Augustine declares (De Civ. Dei xiv, 7, 9), because love
is the primary root of all the other passions, as stated above (Q.
27, A. 4). But, in a third way, anger may be called a general
passion, inasmuch as it is caused by a concurrence of several
passions. Because the movement of anger does not arise save on
account of some pain inflicted, and unless there be desire and hope
of revenge: for, as the Philosopher says (Rhet. ii, 2), "the angry
man hopes to punish; since he craves for revenge as being possible."
Consequently if the person, who inflicted the injury, excel very
much, anger does not ensue, but only sorrow, as Avicenna states (De
Anima iv, 6).

Reply Obj. 1: The irascible power takes its name from "ira" (anger),
not because every movement of that power is one of anger; but because
all its movements terminate in anger; and because, of all these
movements, anger is the most patent.

Reply Obj. 2: From the very fact that anger is caused by contrary
passions, i.e. by hope, which is of good, and by sorrow, which is of
evil, it includes in itself contrariety: a