Plain
Seneca — The Senator

Just as nature makes some men quick to anger, many other things can have the same effect. Some people get this way from illness or injury. Others from hard work, lost sleep, anxious nights, intense desires, and love. Anything that hurts the body or spirit makes a troubled mind ready to find fault. But these are just the starting points — the things that cause anger. Your habits of thinking have enormous power. If your habits are harsh, they make the problem worse. As for nature itself, it's hard to change. We can't alter the basic mix of elements we were born with. But knowledge can help this much: we should keep wine away from hot-tempered people. Plato thought wine should also be forbidden to boys, so that fire doesn't make fire fiercer.

On Anger, Book 2, Section 20 Book 2 · 47 of 103
Human Nature Knowing Yourself
Seneca — The Senator Original

But just as nature makes some men prone to anger, so there are many other causes which have the same power as nature. Some are brought into this condition by disease or bodily injury, others by hard work, long watching, nights of anxiety, ardent longings, and love: and everything else which is hurtful to the body or the spirit inclines the distempered mind to find fault. All these, however, are but the beginning and causes of anger. Habit of mind has very great power, and, if it be harsh, increases the disorder. As for nature, it is difficult to alter it, nor may we change the mixture of the elements which was formed once for all at our birth: yet knowledge will be so far of service, that we should keep wine out of the reach of hot-tempered men, which Plato thinks ought also to be forbidden to boys, so that fire be not made fiercer.

On Anger, Book 2, Section 20 Book 2 · 47 of 103
Seneca — The Senator

People with more moisture in their bodies get angry slowly. They don't have heat ready to go — it has to build up through movement. That's why women and children have sharp anger rather than strong anger. They get upset over small things. During the dry times of life, anger is violent and powerful. But it doesn't grow or build on itself, because as heat fades, cold takes its place. Old men are cranky and full of complaints. So are sick people and those recovering from illness. Anyone whose store of heat has been used up by exhaustion or blood loss acts this way. People wasted by thirst or hunger are the same. So are those whose bodies are naturally bloodless and weak from poor diet. Wine stokes anger because it increases heat. Some people fly into a rage when heavily drunk, others when just slightly drunk. It depends on their nature. This explains why blonde, red-faced people are extremely passionate. They're naturally the color that others turn when angry. Their blood runs hot and moves easily.

On Anger, Book 2, Section 19 Book 2 · 46 of 103
Human Nature Facing Hardship
Seneca — The Senator Original

Those who have more moisture in them become angry by slow degrees, because they have no heat ready at hand, but it has to be obtained by movement; wherefore the anger of women and children is sharp rather than strong, and arises on lighter provocation. At dry times of life anger is violent and powerful, yet without increase, and adding little to itself, because as heat dies away cold takes its place. Old men are testy and full of complaints, as also are sick people and convalescents, and all whose store of heat has been consumed by weariness or loss of blood. Those who are wasted by thirst or hunger are in the same condition, as also are those whose frame is naturally bloodless and faints from want of generous diet. Wine kindles anger, because it increases heat; according to each man's disposition, some fly into a passion when they are heavily drunk, some when they are slightly drunk: nor is there any other reason than this why yellow-haired, ruddy-complexioned people should be excessively passionate, seeing that they are naturally of the colour which others put on during anger; for their blood is hot and easily set in motion.

On Anger, Book 2, Section 19 Book 2 · 46 of 103
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Ancient philosophy, in plain English.

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