Impulses of revenge lead to ressentiment the more they change into actual *vindictiveness*, the more their direction shifts toward indeterminate grou… - Max Scheler

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Impulses of revenge lead to ressentiment the more they change into actual *vindictiveness*, the more their direction shifts toward indeterminate groups of objects which need only share one common characteristic, and the less they are satisfied by vengeance taken on a specific object. If the desire for revenge remains permanently unsatisfied, and especially if the feeling of “being right (lacking in an outburst of rage, but an integral part of revenge) is intensified into the idea of a “duty,” the individual may actually wither away and die. The vindictive person is instinctively and without a conscious act of volition drawn toward events which may give rise to vengefulness, or he tends to see injurious intentions in all kinds of perfectly innocent actions and remarks of others. Great touchiness is indeed frequently a symptom of a vengeful character. The vindictive person is always in search of objects, and in fact he attacks—in the belief that he is simply wreaking vengeance. This vengeance restores his damaged feeling of personal value, his injured “honor,” or it brings “satisfaction” for the wrongs he has endured. When it is repressed, vindictiveness leads to ressentiment , a process which is intensified when the *imagination* of vengeance, too, is repressed—and finally the very emotion of revenge itself. Only then does this *state of mind* become associated with the tendency to detract from the other person's value, which brings an illusory easing of the tension."

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About Max Scheler

Max Ferdinand Scheler (August 22, 1874, Munich – May 19, 1928, Frankfurt am Main) was a German philosopher known for his work in phenomenology, ethics, and philosophical anthropology.

Also Known As

Alternative Names: Max Ferdinand Scheler
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Additional quotes by Max Scheler

Whenever convictions are not arrived at by direct contact with the world and the objects themselves, but indirectly through a critique of the opinions of others, the processes of thinking are impregnated with ressentiment. The establishment of “criteria” for testing the correctness of opinions then becomes the most important task. Genuine and fruitful criticism judges all opinions with reference to the object itself. Ressentiment criticism, on the contrary, accepts no “object” that has not stood the test of criticism

Ressentiment is always to some degree a determinant of the romantic type of mind. At least this is so when the romantic nostalgia for some past era (Hellas, the Middle Ages, etc.) is not primarily based on the values of that period, but on the wish to escape from the present. Then all praise of the “past” has the implied purpose of downgrading present-day reality.

Even after his conversion, the true 'apostate' is not primarily committed to the positive contents of his new belief and to the realization of its aims. He is motivated by the struggle against the old belief and lives on for its negation. The apostate does not affirm his new convictions for their own sake; he is engaged in a continuous chain of acts of revenge against his own spiritual past. In reality he remains a captive of this past, and the new faith is merely a handy frame of reference for negating and rejecting the old. As a religious type, the apostate is therefore at the opposite pole from the 'resurrected,' whose life is transformed by a new faith which is full of intrinsic meaning and value.

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