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InvisibleLakefingers

Registered: 08/26/05
Posts: 6,440
Loc: mumuland
Ressentiment -- about ourselves
    #5710324 - 06/04/06 05:15 AM (17 years, 7 months ago)

"The slave revolt in morality beings when ressentiment itself becomes creative and gives birth to values: the ressentiment of natures that are denied the true reaction, that of deeds, and compensate themselves with an imaginary revenge. While every noble morality develops from a triumphant affirmation of itself, slave morality from the outset says No to what is "outside," what is "different," what is "not itself"; and this No is its creative deed.

This inversion of the value-positing eye--this need to direct one's view outward instead of back to oneself--is of the essence of ressentiment: in order to exit, slave morality always first needs a hostile external world; it needs, physiologically speaking, external stimuli in order to act at all--its action is fundamentally reaction.

The reverse is the case with the noble mode of valuation: it acts and grows spontaneously, it seeks its opposite only so as to affirm itself more gratefully and triumphantly--its negative concept "low," "common," "bad" is only a subsequently-invented pale, contrasting image in relation to its positive basic concept--filled with life and passion through and through--"we noble ones, we good, beautiful, happy ones!"

....

The "well-born" felt themselves to be the "happy";; they did not have to establish their happiness artificially by examining their enemies, or to persuade themselves, deceive themselves, that they were happy (as all men of ressentiment are in the habit of doing); and they likewise knew, as rounded men replete with energy and therefore necessarily active, that happiness should not be sundered from action--being active was with them necessarily a part of happiness ... all very much the opposite of "happiness" at the level of the impotent, the oppressed, and those in whom poisonous and inimical feelings are festering, with whom it appears as essentially narcotic, drug, rest, peace, "sabbath," slackening of tension and relaxing of limbs, in short passively.

While the noble man lives in trust and openness with himself ... the man of ressentiment is neither upright nor naïve nor honest and straightforward with himself. His soul squints; his spirit loves hiding places, secret paths and back doors, everything covert entices him as his world, his security, his refreshment; he understands how to keep silent, how not to forget, how to wait, how to be provisionally self-deprecating and humble.

A race of such men of ressentiment is bound to become eventually cleverer than any noble race; it will also honor cleverness to a far greater degree: namely, as a condition of existence of the first importance; while with noble men cleverness can easily acquire a subtle flavor of luxury and subtlety--for here it is as far less essential then the perfect functioning of the regulating unconscious instincts or eve than a certain imprudence, perhaps a bold recklessness whether in the face of danger or of the enemy, or that enthusiastic impulsiveness in anger, love reverence, gratitude, and revenge by which noble souls have at all times recognized one another.

Ressentiment itself, if it should appear in the noble man, consummates and exhausts itself in an immediate reaction, and therefore does not poison: on the other hand, it fails to appear at ll on countless occasions on which it inevitably appears in the weak and impotent.

To be incapable of taking one's enemies, one's accidents, even one's misdeeds seriously for very long--that is the sing of strong, full natures in whom there is an excess of the power to form, to mold, to recuperate and to forget ... Such a man shakes off with a single shrug many vermin that eat deep into others; here alone genuine "love of one's enemies" is possible--supposing it to be possible at all on earth.

How much reverence has a noble man for his enemies!--and such reverence is a bridge to love.--For he desires his enemy for himself, as his mark of distinction; He can endure no other enemy than one in whom there is nothing to despise and very much to honor! In contrast to this, picture "the enemy" as the man of ressentiment conceived "the evil enemy," "the Evil One," and this in fact is his basic concept, from which he then evolves, as an afterthought and pendant, a "good one"--himself."



- Friedrich Nietzsche, Genealogy of Morals, Kaufmann translation, First Essay, Section 10, pp. 36-38


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