Ressentiment: The Psychological Phenomenon Shaping Moral Values
Ressentiment, a French term meaning "resentment" or "bitterness," holds a special significance in Friedrich Nietzsche's genealogical method. Nietzsche himself preferred to use the term "ressentiment" without translation. Over time, the concept of ressentiment gained popularity and came to be used in the works of many European thinkers.
In his book "On the Genealogy of Morality," Nietzsche delves into the significance of this phenomenon. According to Max Scheler's interpretation in "Ressentiment in the Structure of Morality," ressentiment encompasses intense emotional reactions towards others, followed by the reproduction of those reactions within oneself. This emotional experience becomes central to the individual, distancing itself from the realm of expression and action. It involves a constant return to the emotion, a reliving and re-feeling of it. Additionally, the usage of the term implies that the quality of this emotion is negative, carrying a certain hostility. Ressentiment can be seen as a lurking, independent malice within the depths of the soul, arising from the reproduction of intentions of hatred or other hostile emotions. It does not necessarily entail specific intentions but fuels various intentions of such nature.
In Nietzsche's philosophy, ressentiment emerges as a driving force in the formation and structuring of moral values. He characterizes it as a murky, autonomous atmosphere of animosity accompanied by the emergence of hatred and bitterness. Ressentiment represents a psychological self-poisoning manifested through vindictiveness, malice, spite, and envy. However, these factors alone do not constitute ressentiment; the feeling of impotence is necessary for its realization.
Thus, at first glance, we encounter the psychology of Christianity as the truth (1) - the birth of Christianity from the spirit of ressentiment, a backward movement and rebellion against the dominance of aristocratic values. According to Nietzsche, moral laws do not exist a priori in heaven or on earth. Only that which is biologically justified is good and the true law for humanity. Therefore, life itself holds value. Each individual possesses a type of morality that best corresponds to their nature. From this standpoint, Nietzsche presents his history of morality - initially the morality of the masters (the strong individuals), and later, the morality of the slaves (who triumphed not through strength but through numbers). The foundations of aristocratic judgments of value lie in bodily strength, flourishing and overflowing health, as well as strong, free, and joyous activities expressed in dance, hunting, tournaments, and war. Alongside these judgments, there existed a priestly-aristocratic mode of evaluation (which later will be... [the remainder of the text is missing].
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