Actually, and ironically enough, it rather approaches the ancient Christian suspicion of the erotic appetite, with which Hellenistic ethics has so much in common-not surprisingly, considering the heavy borrowing from Stoic and Epicurean ethics by the Church Fathers. This is especially noticeable in Epicurus' recommended cure for love. In other words, as so many ancient Christian writers knew, especially Augustine and the Areopagite, one sort of eros drives out the other. Nussbaum's analysis is particularly acute on anger. Yet as Medea herself says in Seneca's play.
Anger puts love to flight. . . .
How difficult it is to turn the soul from its anger when once it is aroused. This ambiguity is aptly depicted in the figure of the Furies, who are described by Seneca as legitimate avengers while simultaneously foul and hideous. Moreover, her pessimism also comes from realizing, as Aristotle never seemed to, that it is love itself that fuels the anger. He did once observe that the slights of those we love seem more cutting, and so we get angry at loved ones more than at strangers. But he never seemed to have reached the crucial insight of Seneca or Euripides that fury comes from love itself.