“Resentment” as a driving force in the history and politics
The French word «ressentiment», which in other languages is pronounced as “ressentiment”, literally is translated as “rage”, “rancor” and “hostility”. This notion has been put into scientific circulation by German philosopher Friedrich Nietzsche in his work, which had a typical name, “The slave revolt.” Ressentiment is not a usual hostility, but a powerless hatred, envy, strive for retribution deep in the heart, and revenge. Max Scheler who developed the theories of Nietzsche, describes ressentiment as an “autointoxication of the soul.”
Naturally, in the 20-21th centuries, this term is widely used in philosophical, sociological and psychological researches. In the public life, ressentiment most vividly acts in the societies, which “officially” announce about equality of people. In the places, where this “statement” is missing, the hatred toward the man, who has a higher status, more power and more money is expressed weaker. For example, in India, where the society is traditionally divided into “castes”, the representative of a lower class does not try (it would be more precise to say, did not try) to be compared with much higher ones. Modified manifestations of this culture are until now available in a number of Asian societies.
Each one does its own job in a place determined by the nature and the God, “your genii does not do harm to my veggie.” So it was in Europe until the 13th century, until the rapid development of market relations. The medieval peasants was not comparing him with the knight, and the monk with the craftsman. When these barriers are crumbling, then the “free competition” starts, the components of which is the “white envy” when a man sees in another man what he wants to have, and is taking actions to have it too, and the “black envy” when no attempts to compete are made, or these attempts fail, and only the desire of taking revenge of more successful “enemy” or even destroying remains. In fact, when the ressentiment feelings are satisfied with revolts and burning of the estates of the rich and beheading the kings, these feelings do not disappear but look for new targets.
Europe’s history of a few centuries gives many such examples. Not to go too far, let’s recall that the Russian Bolsheviks, eliminating the “exploiting class” and its supporters, they were not limited to this, moreover, they were destroying they for two more decades whom they were considering “remnants of the old regime,” first and foremost, of course, the intellectuals. The latter has the same ressentiment feelings for their massacred Soviet regime, and takes its unique revenge in the 1990s and continues doing so until now by attacking even such things that were positive in 70 years of the Soviet Union. Thus, after the 13th century, the human in European societies loses the units of “measurement”, a question always arises, “which to compare with what”.
We find it difficult to determine our affiliation with this or that group, figuratively speaking, are we “citizens” or “villagers”, do we weave “mats” or “fine rugs?” And under such conditions, it is inevitable to be outside your own circles and look for others, more successful and stronger ones. And its possible consequence is powerlessness, and the sense of evil and despair. Sometimes these feelings are compensated by registering “success” in other areas, for example, “we do live bad, but instead we have a theater of 2000 years.” Ressentiment, as we see, is specific to individuals, groups, classes, and nations.
It is clear that politicians have always exploited these feelings. For instances, the current Russian authorities see that the majority of the population is embittered towards the West, with which they country once again failed in the well-being and production competition. “Never mind, say the Kremlin, ours is different, our way is unique, spiritual, we are different of this spoiled West. Instead, we occupy lands.” Similar feelings are exploited by the opposition in the post-Soviet countries over 20 years. “Do you see the owner of this “T” class “Mercedes”? He is a thief and a robber, he has bought this “Mercedes” in robbing you. When we come to power, we would steal his money and give 10 “Mercedes” to you as a gift. So, take the garden forks and revolt.” How to overcome the ressentiment? To put it briefly, the individual level psychologists suggest the following way: the man must “become equal by himself”, perceive himself adequately, no more, no less. In this event, the comparisons would step back to the second plan, and the man will appreciate his invaluable nature. Maybe it is not only the way of an individual?
ARAM ABRAHAMYAN
