
The latter, more detached than the former from definite objects, tries to bring about ever new opportunities for *Schadenfreude*.
Das Ressentiment im Aufbau der Moralen (1912)
Das Ressentiment im Aufbau der Moralen (1912)
The latter, more detached than the former from definite objects, tries to bring about ever new opportunities for *Schadenfreude*.
Das Ressentiment im Aufbau der Moralen (1912)
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)
“What a mistake rage is! anger should never go beyond a sneer, if it really desires revenge.”
Heath's book of Beauty, 1833 (1832)
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
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