Aristotle, Rhetoric
J. H. Freese, Ed.

[30] As for enmity and hatred, it is evident that they must be examined in the light of their contraries. The causes which produce enmity are anger, spitefulness, slander. [31] Anger arises from acts committed against us, enmity even from those that are not; for if we imagine a man to be of such and such a character, we hate him. Anger has always an individual as its object, for instance Callias or Socrates, whereas hatred applies to classes; for instance, every one hates a thief or informer. Anger is curable by time, hatred not; the aim of anger is pain, of hatred evil; for the angry man wishes to see what happens;¹ to one who hates it does not matter. Now, the things which cause pain are all perceptible, while things which are especially bad, such as injustice or folly, are least perceptible; for the presence of vice causes no pain. Anger is accompanied by pain, but hatred not; for he who is angry suffers pain, but he who hates does not. One who is angry might feel compassion in many cases, but one who hates, never; for the former wishes that the object of his anger should suffer in his turn, the latter, that he should perish. [32] It is evident, then, from what we have just said, that it is possible to prove that men are enemies or friends, or to make them such if they are not; to refute those who pretend that they are, and when they oppose us through anger or enmity, to bring them over to whichever side may be preferred.
The things and persons that men fear and in what frame of mind, will be evident from the following considerations.

5. Let fear be defined as a painful or troubled feeling caused by the impression of an imminent evil that causes destruction or pain; for men do not fear all evils, for instance, becoming unjust or slow-witted, but only such as involve great pain or destruction, and only if they appear to be not far off but near at hand and threatening, for men do not fear things that are very remote; all know that they have to die, but as death is not near at hand, they are indifferent. [2] If then this is fear, all things must be fearful that appear to have great power of destroying or inflicting injuries that tend to produce great pain. That is why even the signs of such misfortunes are fearful, for the fearful thing itself appears to be near at hand, and danger is the approach of anything fearful. [3] Such signs are the enmity and anger of those able to injure us in any way; for it is evident that they have the wish,² so that they are not far from doing so. [4] And injustice possessed of power is fearful, for the unjust man is unjust through deliberate inclination.³