The precepts “Love your enemies, do good to them which hate you, bless them that curse you” … are born from the Gospel’s profound spirit of individua… - Max Scheler

Another situation generally exposed to ressentiment danger is the older generation's relation with the younger. The process of aging can only be fruitful and satisfactory if the important transitions are accompanied by free resignation, by the renunciation of the values proper to the preceding stage of life. Those spiritual and intellectual values which remain untouched by the process of aging, together with the values of the next stage of life, must compensate for what has been lost. Only if this happens can we cheerfully relive the values of our past in memory, without envy for the young to whom they are still accessible. If we cannot compensate, we avoid and flee the “tormenting” recollection of youth, thus blocking our possibilities of understanding younger people. At the same time we tend to negate the specific values of earlier stages. No wonder that youth always has a hard fight to sustain against the ressentiment of the older generation. Yet this source of ressentiment is also subject to an important historical variation. In the earliest stages of civilization, old age as such is so highly honored and respected for its experience that ressentiment has hardly any chance to develop. But education spreads through printing and other modern media and increasingly replaces the advantage of experience. Younger people displace the old from their positions and professions and push them into the defensive. As the pace of “progress” increases in all fields, and as the changes of fashion tend to affect even the higher domains (such as art and science), the old can no longer keep up with their juniors. “Novelty‟ becomes an ever greater value. This is doubly true when the generation as such is seized by an intense lust for life, and when the generations compete with each other instead of cooperating for the creation of works which outlast them. “Every cathedral,” Werner Sombart writes, “every monastery, every town hall, every castle of the Middle Ages bears testimony to the transcendence of the individual's span of life: its completion spans generations which thought that they lived for ever. Only when the individual cut himself loose from the community which outlasted him, did the duration of his personal life become his standard of happiness.” Therefore buildings are constructed ever more hastily—Sombart cites a number of examples. A corresponding phenomenon is the ever more rapid alternation of political regimes which goes hand in hand with the progression of the democratic movement. But every change of government, every parliamentary change of party domination leaves a remnant of absolute opposition against the values of the new ruling group. This opposition is spent in ressentiment the more the losing group feels unable to return to power. The “retired official” with his followers is a typical ressentiment figure. Even a man like Bismarck did not entirely escape from this danger.

If the awareness of our limitations begins to limit or to dim our value consciousness as well—as happens, for instance, in old age with regard to the values of youth—then we have already started the movement of devaluation which will end with the defamation of the world and all its values. Only a timely act of resignation can deliver us from this tendency toward self-delusion.

The fake love of ressentiment man offers no real help, since for his perverted sense of values, evils like “sickness” and “poverty” have become goods.