ressentiment

escape

greed

jealousy

sabotage

hater

crab

There's a word for that

is a petty, slavish brand of morality which, contrary to a spirit of life, leads one to assume that justice and happiness are things to be found elsewhere than in life.

he strongly opposes the spirit of ressentiment as petty and contrary to life, as it leads to the conclusion that life is something that must be suffered and that justice and happiness are to be found after this life. This spirit of ressentiment is fundamental to slave morality, and Christianity and democracy are doubly damned, first for basing their morality on ressentiment, and second, to be hypocritical enough to deny this fact. Nietzsche would say that modern Christians and democrats even lack the creativity of the originators of that slave morality. Today, they are just uncreatively perpetuating a tradition.' (Sparknotes).

is an affect (such as anger, pathological vulnerability, impotent lust for revenge, thirst for revenge) which should at once be forbidden to the sick spirit and also their most natural inclination.

Nothing burns one up faster than the affects of ressentiment. Anger, pathological vulnerability, impotent lust for revenge, thirst for revenge, poison-mixing in any sense no reaction could be more disadvantageous for the exhausted: such affects involve a rapid consumption of nervous energy, a pathological increase of harmful excretions-for example, of the gall bladder into the stomach. Ressenliment is what is forbidden par excellence for the sick it is their specific evil. . . . . . . . . .unfortunately also their most natural inclination.

is made up of two elements: On the one hand things are inverted into their opposite (i.e. Magnanimity is really cowardice). On the other hand, reflexivity takes the place of spontaneity.

Ressentiment involves two element. On the one hand, things are inverted into their opposite: what looks like love is in reality hatred, and what looks like magnanimity is in fact cowardice. On the other hand, reflexivity takes the place of spontaneity. It is 'natural' to live one's life and to position oneself in relation to others. If one is determined from the outset by the gaze of the other, one can no longer live spontaneously' (Khosrokhavar 2006:58)

is not as a psychic mechanism but more a reactive feeling to certain experiences. It is not only a self-absorbed feeling of pity. ..

not as a psychic mechanism, more specifically, as a reactive feeling to certainexperiences. It is not only a self-absorbed feeling of pity, or a mere awareness of one s

is the active force of suffering which is pushed back and repressed, incarcerated within and finally able to discharge and vent only on itself such that a new depth is created for suffering.

ressenti(e) is the past participle of the French verb, ressentir, and ressentiment is the noun form. Nietzsche makes use of ressentiment constantly, in his own singular fashion, to describe the phenomenon whereby an active force is deprived of its normal conditions of existence, where it directs itself inward and turns against itself. 'Pushed back and repressed, incarcerated within and finally able to discharge and vent only on itself.' is the perfect definition of what is meant for something to be ressenti according to Nietzche's concept of ressentiment. In his Nietzche and Philosophy, Deleuze defines ressentiment as the becoming reactive of force in general. 'separated from what it is capable of, the active force does not however cease to exist. Turning against itself, it produces suffering.' Hence, Deleuze concludes, with ressentiment a new meaning and depth is created for suffering, an intimate, internal meaning. (Anti-Oedipus, translator's note p. 214)' (NET)

is the malignant rancor against the mentally powerful and self-affirming, and the hatred toward the other which preconditions one's own self-affirmation and self-esteem.

6. At the ground of all the preceding points lies a common genealogical structure fear, insecurity, existential weakness, and above all ressentiment the malignant rancor against the mentally powerful and self-affirming, and the hatred toward the other which preconditions one's own self-affirmation and self-esteem. The anti-Semite's ardor conceals his/her deep insecurity: he does not start with the celebrating affirmation of his own being, but with the negation of the other's, by which alone the anti-Semite is able to reaffirm his own self which he does in an overblown, empty, and arrogant manner. 'They are all men of ressentiment, physiologically unfortunate and worm-eaten, a whole tremulous realm of subterranean revenge, inexhaustible and insatiable in outbursts against the fortunate and happy' (GM III: 14)

is the resenting both of the power of others and the resenting of one's own weakness and inability to enact vengeance.

resentment (Nietzsche uses the French word), at the bottom of Nietzsche's account of slave morality. The weak resent the power of their masters, and resent even more their own inability to enact vengeance upon their masters. Because they are unable to strike back in any substantial way in this life, the weak invent the idea of an afterlife and of divine justice, which will avenge them after death. Thus, divine justice is the invention of a people too weak to secure justice for themselves. . . . . . .(Sparknotes)

is the source of negative moral values in society. It is not a specific emotion of jealousy, but an attitude toward life whereby man despises his body, his instincts, and everything about creative 'life'.

ressentiment, n.All

ressentiment