The Complete Aristotle (eng.)

why
Plexippus is angry with Meleager in Antiphon’s play; for this want
of perception shows that they are slighting us-we do not fail to
perceive the needs of those for whom we care. Again we are angry
with those who rejoice at our misfortunes or simply keep cheerful
in the midst of our misfortunes, since this shows that they either
hate us or are slighting us. Also with those who are indifferent to
the pain they give us: this is why we get angry with bringers of
bad news. And with those who listen to stories about us or keep on
looking at our weaknesses; this seems like either slighting us or
hating us; for those who love us share in all our distresses and it
must distress any one to keep on looking at his own weaknesses.
Further, with those who slight us before five classes of people:
namely, (1) our rivals, (2) those whom we admire, (3) those whom we
wish to admire us, (4) those for whom we feel reverence, (5) those
who feel reverence for us: if any one slights us before such
persons, we feel particularly angry. Again, we feel angry with
those who slight us in connexion with what we are as honourable men
bound to champion-our parents, children, wives, or subjects. And
with those who do not return a favour, since such a slight is
unjustifiable. Also with those who reply with humorous levity when
we are speaking seriously, for such behaviour indicates contempt.
And with those who treat us less well than they treat everybody
else; it is another mark of contempt that they should think we do
not deserve what every one else deserves. Forgetfulness, too,
causes anger, as when our own names are forgotten, trifling as this
may be; since forgetfulness is felt to be another sign that we are
being slighted; it is due to negligence, and to neglect us is to
slight us.
    The persons with whom we feel anger, the frame of mind in which
we feel it, and the reasons why we feel it, have now all been set
forth. Clearly the orator will have to speak so as to bring his
hearers into a frame of mind that will dispose them to anger, and
to represent his adversaries as open to such charges and possessed
of such qualities as do make people angry.
3
    Since growing calm is the opposite of growing angry, and
calmness the opposite of anger, we must ascertain in what frames of
mind men are calm, towards whom they feel calm, and by what means
they are made so. Growing calm may be defined as a settling down or
quieting of anger. Now we get angry with those who slight us; and
since slighting is a voluntary act, it is plain that we feel calm
towards those who do nothing of the kind, or who do or seem to do
it involuntarily. Also towards those who intended to do the
opposite of what they did do. Also towards those who treat
themselves as they have treated us: since no one can be supposed to
slight himself. Also towards those who admit their fault and are
sorry: since we accept their grief at what they have done as
satisfaction, and cease to be angry. The punishment of servants
shows this: those who contradict us and deny their offence we
punish all the more, but we cease to be incensed against those who
agree that they deserved their punishment. The reason is that it is
shameless to deny what is obvious, and those who are shameless
towards us slight us and show contempt for us: anyhow, we do not
feel shame before those of whom we are thoroughly contemptuous.
Also we feel calm towards those who humble themselves before us and
do not gainsay us; we feel that they thus admit themselves our
inferiors, and inferiors feel fear, and nobody can slight any one
so long as he feels afraid of him. That our anger ceases towards
those who humble themselves before us is shown even by dogs, who do
not bite people when they sit down. We also feel calm towards those
who are serious when we are serious, because then we feel that we
are treated seriously and not contemptuously. Also towards those
who have done us more kindnesses than we have done them. Also
towards those who pray to us and beg for mercy, since they humble
themselves by doing so. Also towards those who do not insult or
mock at or slight any one at all, or not any worthy person or any
one like ourselves. In general, the things that make us calm may be
inferred by seeing what the opposites are of those that make us
angry. We are not angry with people we fear or respect, as long as
we fear or respect them; you cannot be afraid of a person and also
at the same time angry with him. Again, we feel no anger,