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Ressentiment
Ressentiment ((:rəsɑ̃timɑ̃)), in philosophy and psychology, is one of the forms of resentment or hostility. It is the French word for "resentment" (fr. Latin intensive prefix 're', and 'sentir' "to feel"). Ressentiment is a sense of hostility directed at that which one identifies as the cause of one's frustration, that is, an assignment of blame for one's frustration. The sense of weakness or inferiority and perhaps jealousy in the face of the "cause" generates a rejecting/justifying value system, or morality, which attacks or denies the perceived source of one's frustration. This value system is then used as a means of justifying one's own weaknesses by identifying the source of envy as objectively inferior, serving as a defense mechanism that prevents the resentful individual from addressing and overcoming their insecurities and flaws. The ego creates an enemy in order to insulate itself from culpability.
== History ==
''Ressentiment'' was first introduced as a philosophical/psychological term by the 19th century philosopher Søren Kierkegaard.〔Poole, Roger. ''Kierkegaard'', University of Virginia Press, 1993, pp. 226–228.〕〔Stivers, Richard. ''Shades of loneliness'', Rowman & Littlefield, 2004, pp. 14–16.〕〔Davenport, John, et al. ''Kierkegaard after MacIntyre'', Open Court , 2001, p. 165.〕 Friedrich Nietzsche later independently expanded the concept; Walter Kaufmann ascribes Nietzsche's use of the term in part to the absence of a proper equivalent term in the German language, contending that said absence alone "would be sufficient excuse for Nietzsche," if not for a translator.〔Kaufmann, Walter. "Editor's Introduction, Section 3" ''On the Genealogy of Morals'' in ''Nietzsche: Basic Writings''; Walter Kaufmann, tr. New York: The Modern Library, 1967.〕 The term came to form a key part of his ideas concerning the psychology of the 'master–slave' question (articulated in ''Beyond Good and Evil''), and the resultant birth of morality. Nietzsche's first use and chief development of ressentiment came in his book ''On The Genealogy of Morals''; see esp §§ 10–11).()(). ''Ressentiment'' was translated as envy in Hong's translation of Kierkegaard's ''Two Ages: A Literary Review''.〔see pages 81-87〕
The term was also put to good use by Max Scheler in his book ''Ressentiment'', published in 1912, and later suppressed by the Nazis.
Currently of great import as a term widely used in psychology and existentialism, ressentiment is viewed as an influential force for the creation of identities, moral frameworks and value systems. However there is debate as to what validity these resultant value systems have, and to what extent they are maladaptive and destructive.
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