“Impulses of revenge lead to ressentiment the more they change into actual *vindictiveness*, the more their direction shifts toward indeterminate groups of objects which need only share one common characteristic, and the less they are satisfied by vengeance taken on a specific object. If the desire for revenge remains permanently unsatisfied, and especially if the feeling of “being right (lacking in an outburst of rage, but an integral part of revenge) is intensified into the idea of a “duty,” the individual may actually wither away and die. The vindictive person is instinctively and without a conscious act of volition drawn toward events which may give rise to vengefulness, or he tends to see injurious intentions in all kinds of perfectly innocent actions and remarks of others. Great touchiness is indeed frequently a symptom of a vengeful character. The vindictive person is always in search of objects, and in fact he attacks—in the belief that he is simply wreaking vengeance. This vengeance restores his damaged feeling of personal value, his injured “honor,” or it brings “satisfaction” for the wrongs he has endured. When it is repressed, vindictiveness leads to ressentiment, a process which is intensified when the *imagination* of vengeance, too, is repressed—and finally the very emotion of revenge itself. Only then does this *state of mind* become associated with the tendency to detract from the other person's value, which brings an illusory easing of the tension."”

Source: In Defence Of Politics (Second Edition) – 1981, Chapter 4, A Defence Of Politics Against Nationalism, p. 87.

"Revenge is Sour" http://orwell.ru/library/articles/revenge/english/e_revso, Tribune (9 November 1945)

Heath's book of Beauty, 1833 (1832)

Source: American Assassin

Executioner: Pierrepoint. Harrap 1974. p. 210.

Variant: The man of ressentiment cannot justify or even understand his own existence and sense of life in terms of positive values such as power, health, beauty, freedom, and independence. Weakness, fear, anxiety, and a slavish disposition prevent him from obtaining them. Therefore he comes to feel that “all this is vain anyway” and that salvation lies in the opposite phenomena: poverty, suffering, illness, and death. This “sublime revenge” of ressentiment (in Nietzsche’s words) has indeed played a creative role in the history of value systems. It is “sublime,” for the impulses of revenge against those who are strong, healthy, rich, or handsome now disappear entirely. Ressentiment has brought deliverance from the inner torment of these affects. Once the sense of values has shifted and the new judgments have spread, such people cease to been viable, hateful, and worthy of revenge. They are unfortunate and to be pitied, for they are beset with “evils.” Their sight now awakens feelings of gentleness, pity, and commiseration. When the reversal of values comes to dominate accepted morality and is invested with the power of the ruling ethos, it is transmitted by tradition, suggestion, and education to those who are endowed with the seemingly devaluated qualities. They are struck with a “bad conscience” and secretly condemn themselves. The “slaves,” as Nietzsche says, infect the “masters.” Ressentiment man, on the other hand, now feels “good,” “pure,” and “human”—at least in the conscious layers of his mind. He is delivered from hatred, from the tormenting desire of an impossible revenge, though deep down his poisoned sense of life and the true values may still shine through the illusory ones. There is no more calumny, no more defamation of particular persons or things. The systematic perversion and reinterpretation of the values themselves is much more effective than the “slandering” of persons or the falsification of the world view could ever be.
Source: Das Ressentiment im Aufbau der Moralen (1912), L. Coser, trans. (1973), pp. 76-77

Source: Mockingjay

As quoted in Dabiq, issue #12; published November 18, 2015, pg. 2
2014, 2015
Source: http://www.clarionproject.org/docs/islamic-state-isis-isil-dabiq-magazine-issue-12-just-terror.pdf

Das Ressentiment im Aufbau der Moralen (1912)