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
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.