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Disappointment and bitterness, mixed with envy and a desperate hope for a better future, are the night soil in which demagogues are hatched. But despite their populist bluster, demagogues are saboteurs of democracy, driven by an urge to ditch and destroy the checks and balances vital to restraining abuses of power. Unless checked, demagogues are the harbingers of a new, 21st-century form of despotism: a corrupted, phantom democracy in which periodic elections are held but the rich become super-rich and omnipotent—while most of the populace is gripped by feelings of powerlessness when it comes to the big decisions shaping everyday life. [ABSTRACT FROM AUTHOR]

Politics and society today are characterized by anger and rancour. This paper reflects on this issue by linking: first, Norbert Elias's sociological account of the complex dynamics of processes of civilization and decivilization, his thoughts on the interrelationship between technological and social organization and human habitus; second, the work done on the concept of ressentiment, introduced by Nietzsche and developed by Scheler and others. Linking these two conceptual frameworks enables a deeper reflection on the role of contemporary communications technology and the 'new structural transformation of the public sphere' in the expanding significance of ressentiment in social and political life today. My argument will be that it is important to see the shifts taking place today as part of the interweaving of technological and social changes, with the spread of ressentiment in social media being the latest episode in the ongoing interweaving of processes of civilization and decivilization. [ABSTRACT FROM AUTHOR]

This essay is split into two thought experiments. The first will be to diffract ressentiment through the works of Gloria Anzaldúa and Édouard Glissant. I will create a bridge with decolonial thought by interpreting Anzaldúa's concept of the nopal de castilla and mestiza consciousness through the interpretive lens of ressentiment to show the affinity that exists between the work of Anzaldúa and Nietzsche. I then look at ressentiment through some of the concepts Glissant offers in the Poetics of Relation. I argue that ressentiment resists the creolization of identity and culture, and that Glissant's demand for the right to opacity for all signals the overcoming of ressentiment. The second experiment diffracts ressentiment through Eduardo Viveiros de Castro's Cannibal Metaphysics , beginning with an analysis of the most relevant points of that text for our discussion, then putting our diffracted ressentiment in conversation with the Brazilian anthropologist's post-structural interpretation of Amerindian perspectivism. [ABSTRACT FROM AUTHOR]

Background. The phenomenon of revenge has been widely studied in psychology since the beginning of the 20th century. Acts of revenge are considered in psychoanalysis, social, family, criminal, legal and other areas of psychology. Nowadays behaviour based on the motive of revenge is found in virtual environment. There is an ambivalent attitude towards revenge. On the one hand, a person who does not get revenge seems weak. On the other hand, seeking for revenge can be perceived as an unconstructive way of behaving. Despite the prevalence of revenge, there is no generally accepted opinion in psychological science regarding the definition of revenge. Objectives. The aim of this work is to analyze various ideas about revenge and to highlight the components of vengeful behaviour, based on which the form of reciprocal aggression can be classified as revenge. The problem of distinguishing between the concepts of “revenge”, “retribution”, “resentment” and “punishment” is considered. Results. Revenge has a significant difference from other forms of aggressive behaviour. Revenge is always a reaction to previous aggression. The motivational component includes two aspects: the desire to take revenge (revenge seeking) and the desire to maintain a comfortable level of self-esteem. Society has a dual function in relation to revenge: as an initial motive influencing the choice of response to resentment, and as a deterrent factor. The willingness to forgive is determined by moral development, a number of personal characteristics and changes in the motivational sphere. Conclusions. In psychological science, the phenomenon of revenge is subjected to a thorough theoretical analysis. Due to the fact that revenge is an intrapersonal phenomenon, the development of methodological tools, including psychodiagnostic techniques, is necessary for the development of revenge research.

The article attempts to examine the work of Russian poet and journalist Elena Fanaylova through the intellectual practice of theodicy. Theodicy overcomes both the poetic nature of statements and the social context associated with the prevailing injustice in the world. The logic of theodicy refers us not only to the suffering of Job, but also to the irreconcilability of the curse against God emanating from his wife. The curse as a form of open hatred, as direct contact with evil, becomes an important tool in Fanaylova's poetry, opposing poetic and prayerful practice. [ABSTRACT FROM AUTHOR]

The aim of this article is to review the role that emotions play in populism, specifically ressentiment, and how it is strategically used on social media platforms to create polarization. Firstly, I define the two of the main characteristics that populism has had over time: the agonistic struggle between a people and an elite, and charismatic leadership. Secondly, I examine the significance of resentment as a political emotion and how it operates in extreme right-wing populism. Thirdly, I review how resentment has been applied in the context of social media and how these platforms offer the most effective means to generate social mobilization based on emotions through storytelling, which can anticipate the reactions of the public or users. [ABSTRACT FROM AUTHOR]

Why has modern American conservatism committed itself to gender binaries? Examining why this new categorizing unsettles conservatives (and how they have reacted against teacher unions and transgender influencers), this paper turns to Nietzschean analysis. It finds that the unsettling of heteronormative gender norms resulted in a pivot by conservatism to perpetuate a new gender identity politics in which nonbinary and especially transgender people are scapegoated. Imagining a nihilistic interpretation of gender, conservatives have made “transgender” a signifier of amorality and barbarism, envisioning themselves as warriors of normalcy. Conservative activists have named their frontier “radical gender ideology” while contesting the legitimacy of diagnosed gender dysphoria, revising its pathology, and alleging clinical gender transitioning is a financial ploy. As a result, bodies have become sites of contestation between doctors, trans activists, and groups that advocate against gender-affirming care. This paper traces the conservative movement from resentment to opposition on three fronts – pathology, pronouns, and restrooms. [ABSTRACT FROM AUTHOR]

Ressentiment, charakterisiert durch eine affektiv aufgeladene, negativ wertende Bezugnahme auf Andere sowie soziale Abgrenzprozesse, wird aktuell –vor allem im Rahmen erstarkender rechtspolitischer Bewegungen – viel diskutiert. Wir fragen vor diesem Hintergrund, welche sozialen (Gruppen-)Dynamiken der Entwicklung ressentimentaler Tendenzen entgegenstehen, bzw. wann eine ressentimentale Bezugnahme nicht auftritt. Anhand von vier Gruppendiskussionen mit Senior*innengruppen aus unterschiedlichen Interaktionssettings (Senior*innenheim, sozialer Wohnbau, karitatives Engagement und Inter-Generationsprojekt im Arbeitskontext) zeigen wir mittels einer Analyse Dokumentarischer Methode drei Formen der Bezugnahme auf ‚Andere' auf: (1) Resonanz, (2) Reziprozität, (3) Ressentiment. Wir diskutieren diese in ihrer Verschränkung mit erlebter Handlungsfähigkeit und schlussfolgern, dass sich ressentimentale Tendenzen vorrangig in jenen Gruppen zeigen, in denen der Handlungsspielraum im sozialen Feld eingeschränkt erlebt wird. Im Umkehrschluss erweist sich der erhöhte Handlungsspielraum im Sozialen als ein protektiver Faktor gegen ressentimentale Tendenzen. [ABSTRACT FROM AUTHOR]

This paper sets out to investigate the Nietzschean connection between Sylvia Wynter and Reiner Schürmann through a reading of Nietzsche’s On the Genealogy of Morals. Nietzsche’s account of ‘bad conscience’ is read through the Wynterian and Fanonian concept of ‘sociogeny’ to demonstrate its necessity to Nietzsche’s project of the Great Redeemer. This paper, then, demonstrates a previously undiagnosed influence of Nietzsche on Wynter and the role that anarchy plays in her construction of the ‘human being as praxis’. The essay concludes with an amelioration of Schürmann’s epochal genealogy to account for a racialized lacunae present in his Western genealogy of thought. It is by bringing all three together that we understand anarchy as being firmly committed to anti-racist and anti-anti-Black enactments. It concludes by highlighting the possibility of metaphysics after the withering of epochal archē in what this paper calls ‘the multitude of metaphysics’.

The article deals with the problem of discrimination of ethnic Koreans living in Japan (Zainichi Koreans), who face it in various forms – from psychological harassment to direct intimidation and insults. The author shows the historical background of this problem and comes to the conclusion that the ambiguous legal status of Koreans in Japan, the biased attitude of the Japanese towards Koreans, the issue of “hate speeches” that has aggravated in the last decade, the discrimination of “Korean schools” in Japan and other aspects of the problem are largely determined by the negative historical legacy in Japanese relations with the countries of the Korean peninsula. The division of the Korean peninsula also has its influence, which is reflected in the split of the Korean diaspora and mutual hostility between its two poles, oriented towards the North or the South of Korea. The Japanese dislike of North Korea, which in their eyes is a source of direct military threat, manifests itself in the discriminatory policy of the government and local authorities towards “Korean schools”, which exclude these schools from the public financial support system.

Over the past few years, there has been a great development of audiovisual electronic media. It brings great opportunities in many scientific fields but is also subject to many judgments of criticism from opponents. Therefore, in view of the enormity of the changes and expansion of the culture, many circles wonder and analyze what changes occur among adults under the influence of these means and especially online games. The author, based on his own research, presents a new psychological approach between the predisposition to addictions and impulsivity in the light of ressentiment. Seventy-two people participated in the study, and the IVE Impulsivity Questionnaire, UPPS-P Impulsive Behavior Scale and Internet Gaming Disorder Test (IGD-20 Test) and Ressentiment Questionnaire were used. The results of the study showed that there is a link between impulsivity and addiction propensity, but it is determined by the degree of impulsivity in a person. On the other hand, ressentiment in the emotion regulatory system appeared as a negative feeling resulting from a sense of unfulfillment in an online game causing a mental state that extends over time and is underpinned by various types of emotionally tinged reactions. What can cause these feelings to turn into revenge without concrete actions-inducing hatred, but not leading to infliction of harm-and causing jealousy, which will not be confirmed by acts of jealousy. In light of this research, the negative emotion that is generated during online game interaction relates to personal experiences and can affect the emotional state and components of environmental attitudes.

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This article is devoted to the urgent problem of Ukrainian culturology: how to be useful in the struggle against Russian aggression. Some scientists do not believe in the special warfare aspect of military culturology because of its primarily humanistic sense. Another group of researchers considers culturology as a means of escaping war situations. In their work, they tend to overlook the reality of war. Moreover, they demonstrate a form of moral purism, which can indeed be seen as a hidden hypocrisy. But if culturology can save blood, culturologists have to work as technologists and join the efforts of destroying invaders. The Russo-Ukrainian war is, first of all, an existential conflict, which encompasses political, military, economic, institutional, technological, biological, and cultural dimensions. Russia acts in a genocidal manner, attempting to eliminate Ukrainians on all of these levels. As a result, only one side can maintain its existence. Since Ukrainians, in contrast to Russians, are civilized people; biological annihilation is relevant only for troops attempting to occupy Ukraine (not necessarily where they are located). But other dimensions are acceptable. Naturally, culturologists can be effective at the cultural level. It’s rather to emphasize that this aspect of warfare does not require many resources. Furthermore, the main cause of this war is precisely cultural because other mentioned reasons for a full-scale conventional (not hybrid!) war do not benefit Russia. Everything is blown up: Russian political status as a global power, simulacra of Russian military might, Russian outdated carbon economy, Russian archaic social system (indeed, refreshed khaganate). The civilized development of Ukraine, its strengthening, and consequently, the affirmation of Ukrainian identity, endanger the Russian one. Since Russian identity has its basis in Ukrainian cultural heritage. Research findings are as follows. Russian culture is not civilized, as many believe, but rather barbaric. This means that Russian identity is filled with resentment – an intention to destroy civilization entirely. Using full-scale methods of propaganda, Russians have achieved, at first glance, the seemingly impossible task of hacking the collective unconscious. Thus, the key archetype of human civilization – the cult of life, resurrection, and eternal life – is contradicted by necromancy: the cult of death, human improvement through Thanatos, and a “festival” of permanent perish Recovery of the Russian ill collective unconscious will not thus provide a fix for Russian identity. On the contrary – it will be destroyed. But, if this is not addressed – universal human civilization will be destroyed one day by new barbarians. So, the only way is dismantling Russian identity by recovering its collective unconscious. Finally, Ukrainians are faced with a big, important mission. Without a heritage model of Ukrainian identity, overcoming Russian identity cannot be achievable. The matrix of Ukrainian identity consists of such basic elements: Byzantine-Rus heritage, Baroque heritage, the concept of the army as the state, ethnologism, modernism, frontierness (a subconcept of “sacredness of the land”), cultural-oriented social modus. In this regard, there is a need to implement these elements in Ukrainian museums and heritage representations. The main practical tasks are: 1) Physical safeguarding of cultural heritage; 2) Reinterpreting the meaning of cultural heritage in Ukraine (deimperialization, decommunization, desovietization, derussification); 3) Utilizing museology as a cognitive model (especially, the laboratory theory of the museum); 4) Civilizational reinstatement of Ukrainian cultural heritage and identity; 5) Eliminating the reification of Russian identity within Ukrainian heritage; 6) Creating new civilizational means enriched by Ukrainian cultural experience; 7) Updating Ukrainian identity in a way that promotes its antifragility. [ABSTRACT FROM AUTHOR]

The article provides a search for an answer to the question of the relevance of Nietzsche’s criticism of morality, first and foremost, his concept of “self-overcoming of morality”. Within Nietzschean studies there is a widespread view that Nietzsche’s own moral pathos is in direct contradiction with his deconstruction of European values, and his call for sovereignty to “free spirits” stands in stark contrast to his criticism of the subject. Close analysis, however, shows that it is Nietzsche’s discovery of the heterogeneity of the subject that enables him not simply to reject European Christian morality, but to transcend it with his own “last morality” — the morality of self-overcoming. Its imperative is directed primarily towards philosophers of the future and is in fact not an imperative of obligation, but a retrospective suspicion against “desires of the heart”, against any “desirability” in the interpretation of the world and man. The Nietzschean morality of self-overcoming turns out to be a powerful tool in the struggle against ressentiment, the relevance of which can hardly be overestimated today.

Introduction. The relevance of the topic relies on the fact that until now, within the Russian psychological discourse, the problem of gender characteristics of university students’ resentment did not have an autonomous status. The problem of ressentiment in the student environment is poorly developed both at the theoretical and empirical levels. The researchers usually confine themselves to analyzing its individual components (aggression, revenge, resentment, jealousy and envy) and without précising the gender specification of their severity. The purpose of the article is a theoretical and empirical study of the ressentiment constructs characteristic for university students: resentment, revenge, envy, jealousy and aggression, as well as fixing the degree of their manifestation and relationship in the gender projection. Materials and Methods. The empirical part of the article demonstrates the results of a study on measuring the declared constructs of ressentiment among university students (aggression, revenge, resentment, jealousy and envy) using the following standardized methods: “Buss-Durkee Hostility Inventory (BDHI)” (A. Bass, A. Durkee), “Scales of resentment and vindictiveness” (E. P. Ilyin, P. A. Kovalev), “Multidimensional scale of jealousy” (S. Pfeiffer, P. Wong) and “Methodology for the study of personality envy” (T. V. Beskova). Diagnostic procedures covered 93 people. The questionnaire “Buss-Durkee Hostility Inventory (BDHI)” involves the definition of aggression through the following scales: physical aggression, indirect aggression, irritation and verbal aggression. Results. Based on the results of an empirical study, the presence of gender characteristics of ressentiment in university students was revealed by fixing differences in the manifestation of the declared constructs: aggression, revenge, resentment, jealousy and envy. It has been established that the dominant constructs of ressentiment among male students are revenge and aggression; while for female students are resentment, jealousy and envy. Ressentiment among students is ambiguous. On the one hand, it has a detrimental effect on the spiritual dimension of the personality and its creative development; on the other hand, it plays the role of a psychological defense mechanism for the individual. Discussion and Conclusion. The data obtained contribute to the development of scientific ideas about the ressentiment determination in the student environment and the gender characteristics of its manifestation, enrich the psychological and pedagogical knowledge with the methodology for identifying the functional constructs of ressentiment as a destructive form of protecting an individual in an alienated reality. The materials of the article can be useful to specialists in the field of social psychology, preventive pedagogy, deviantology, genderology, enriching them with an understanding of the mechanisms of formation of resentment and gender specificity of its manifestation in the student environment.

The author presents an innovative psychological perspective on destructiveness in the process of acculturation in the light of ressentiment, showing its connection with aggressive behavior. He defines the sphere of interest concerning negative emotions, such as hatred, malice, jealousy, envy and anger, in a cultural context. At the same time, he points out that there is the possibility of a positive impact on society and the importance of integration in the process of cultural assimilation. Referring to the views of John Berry, he shows four strategies of acculturation as a result of how to solve the basic issues faced by people in the direction of maintaining culture and personal identity affected by ressentiment.

In this article, we investigate the relationship between loneliness and misogyny amongst the online movement of "involuntary celibates" (incels) that has become widely known through several violent attacks. While loneliness plays a prominent role in the incels' self-descriptions, we lack a comprehensive analysis of their experience of loneliness and its role in their radicalization. Our article offers such an analysis. We analyze how loneliness is felt, described, and implicitly understood by incels, investigate the normative presumptions underlying their experiences, and critically reflect on the political function of their discourse of loneliness. We claim that it is the affective mechanism of ressentiment that transforms loneliness into antagonistic emotions and show how loneliness is exacerbated rather than alleviated through the incel community. Finally, we point to the relevance of our analysis for contemporary philosophical and feminist loneliness studies. [ABSTRACT FROM AUTHOR]

The article is addressed to positive phenomenological account of shame and to the question whether shame might function as a source of value delusions. In phenomenological theories, which deem shame as positive, yet negatively experienced moral emotion, it functions as a self-relevatory emotion oriented on protection of a value of a person. From this perspective it seems that it cannot form an attitude appropriating value delusions. In the article I argue that shame might turn against its protective tendency, if its positive orientation is repressed by powerlessness and undesirably becomes a source of ressentiment. [ABSTRACT FROM AUTHOR]

Scheler's impact on Non-conformism points to an affinity between the phenomenology of affectivity and the antibourgeois movement in interwar France. Scheler himself calls on the vitalism of Guyau and Bergson to argue against projective concepts of empathy. He broadens affective situations into an interaction between bourgeois tendencies to narrow ressentiment and generous cultural dynamics. Non-conformists appropriate these modes of affectivity, pried from faith contexts. Jankélévitch transforms Scheler's value ethic into an aggressive virtue ethic. Corbin draws from Scheler the inspiration for a syncretistic anthropology of responsiveness. With reference to Scheler, Aron develops an ethic of value decisions that is free from ressentiment. [ABSTRACT FROM AUTHOR]

This paper follows the perspective of recent political communication studies approaching the online public sphere as a new platform for the political expression of citizens. Based on an explorative, in-depth analysis of user-generated content related to mainstream media coverage of the immigration crisis, with a specific focus on representations of the role of the EU in the crisis, it aims to discover how recent political trends in Europe are reflected in the online political expression of Eurosceptic citizens of a post-socialist Central European country, the Czech Republic. Relating the analysed data to current knowledge of the links between populism, illiberalism and Euroscepticism, and reflecting the post-socialist specifics of this relationship, it suggests that ressentiment may explain the representation of the EU as a traitor to the Europeans in the civic online discourse in times of crisis. [ABSTRACT FROM AUTHOR]

In this article, we undertake an empirical examination of the psychology of what is often called “the angry citizen,” highlighting ressentiment as an important emotional mechanism of grievance politics. Contrary to the short‐lived, action‐prone emotion of anger proper, ressentiment transmutes the inputs of grievance politics like deprivation of opportunity, injustice, shame, humiliation, envy, and inefficacious anger, into the anti‐social outputs of morally righteous indignation, destructive anger, hatred, and rage. Our empirical probe uses qualitative and quantitative analysis of 164 excerpts from interviews with US “angry citizens” from the following works: Strangers in Their Own Land: Anger and Mourning on the American Right (2016) by Arlie Russell Hochschild, Angry White Men: American Masculinity at the End of an Era (2017) by Michael Kimmel, and Stiffed: The Roots of Modern Male Rage (2019) by Susan Faludi. In these seemingly “angry” excerpts, we find markers matching the psychological footprint of ressentiment instead of anger proper: victimhood, envy, powerlessness; the defenses of splitting, projection, and denial; and preference for inaction, anti‐preferences, and low efficacy. We conclude on the significance of the distinction between anger proper and ressentiment for understanding the psychology of grievance politics.

Nietzsche famously rails against Christian virtues such as humility and compassion. Yet he is well aware that historical Christians, especially those in positions of power, typically preached such values but did not practice them. This raises the question whom Nietzsche is really targeting in his animadversions against Christian virtues. The answer developed here is that his real targets are his contemporaries, including atheist, socialists such as Eugen Dühring, who, with their advocacy of egalitarian, democratic social and political policies, are trying to implement the values Christians long preached but rarely practiced. In nominating moderns, including those who seek the realization of enlightenment liberal democratic values, rather than past Christians, as Nietzsche's real targets we create space for reconciling Nietzsche's claim that he accepts the past (as embodied in his doctrine of amor fati) with his project of seeking to open up new possibilities for the future. In the concluding sections the questions are raised to what extent do Nietzsche's attacks on Christian virtues exhibit the very ressentiment he so vehemently criticises as a source of Christian values, and whether his criticism of the modern social and political implementation of those values is really supported by his own values. [ABSTRACT FROM AUTHOR]

This article explores competing streams of historical consciousness in Mount Haguro, a sacred mountain in northeastern Japan known for its mountain ascetic traditions. Applying the notion of ressentiment (historical alienation) and resentment (ideological alienation) to the longue dureé of religious history in Mount Haguro, I demonstrate how contemporary conflicts in the mountain ascetic community are rooted not only in a historic rift between Shintō and Buddhism in the early Meiji period, but in a greater dynamic at play in Japanese religious history between nativism and cosmopolitanism. [ABSTRACT FROM AUTHOR]

The aim of the article is to explain, on the basis of the concept of ressentiment, the relations linking inferiority with fundamentalism, fanaticism and ideologically motivated violence. The author of the article puts forward a hypothesis regarding the sources of the latter phenomenon. The hypothesis is: in a situation where the fundamentalist values born of ressentiment and their legitimations cannot stand in the face of the doubts provided by other fundamentalisms (other competing visions of the world), faith in their metaphysical grounding is sharpened. The sharpening of faith is followed by fanatical activity aimed at dispelling the doubts that have arisen. This fanatical activity is not only an intellectual protection against doubts arising from a given fundamentalism, but a response to the external threats that may result in loss of faith. When threats are "serious", that is, when they strongly affect the worldview built on the values generated by ressentimental revaluation, they must result in frustration (related to the pain of inferiority), which under favourable circumstances turns into aggression and violence. [ABSTRACT FROM AUTHOR]

Since launching a full-scale invasion of Ukraine on February 24th, 2022, Russian authorities have provided several narratives to justify their aggressive actions and war crimes. According to the first, their war is only a response to the actions of the "Nazis"; therefore, the current war is a continuation of the Great Patriotic War in which Russia defeated Hitler. The second asserts the superiority of Russian culture over Ukrainian and explains the attack on Ukraine by the desire to protect the Russian language and culture on Ukrainian territory. Both of these narratives can be categorized as ressentiment, a term coined by Nietzsche that refers to a feeling of hostility towards an individual who is deemed responsible for one's failures or hardships. This reaction involves glorifying an idealized past and vehemently opposing anything associated with the freedom and cultural values of another. Russophone anti-war poetry written after February 24th, both in Russia and abroad, deconstructs these propaganda narratives and offers its own narrative strategy for talking about Russian history, which I term the poetics of "de-ressentiment." This essay analyzes anti-war poems by Russian-speaking poets and identifies the principles and tasks of de-ressentiment in the context of Russia's catastrophic policies. The paper explores how Russian-language anti-war poetry tries to find the right language to discuss the most traumatic topics in Russian history and proposes a total revision of Russian history and culture. This de-ressentiment revision should break free modern Russia's destructive focus on its past that deprives it of any future. [ABSTRACT FROM AUTHOR]

Copyright of Thélème is the property of Universidad Complutense de Madrid and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In this article, we examine toxic masculinity, anti-feminist, anti-globalisation, and anti-military conscription positions in the narratives of what constitutes success and failure among young South Korean men during the COVID-19 pandemic. Misogynistic accounts attributed to the globalised effects of neoliberalism and its evolution through South Korean meritocratic competition, compounded by the social isolation of the pandemic, remain a puzzle psychologically, despite their toxic emotionality. We use the analytical framework of ressentiment to consolidate references to moral victimhood, indignation, a sense of destiny, powerlessness, and transvaluation, as components of a single emotional mechanism responsible for misogynistic accounts. In an empirical plausibility probe, we analyse qualitative surveys with young South Korean men and examine the content of the far-right social sharing site Ilbe (일베) which hosts conversations of young men about success and self-improvement. Our findings show envy, shame, and inefficacious anger transvaluated into to moral victimhood, misogynistic hatred, vindictiveness against women and feminists, and anti-globalisation stances. We discuss how the content of these narratives of success and failure in ressentiment relates to the electoral win of the right-wing People Power party in March 2022 which capitalised on anti-feminist grievances. We also consider the socio-political consequences of ressentiment narratives in the highly gendered and polarised South Korean society and expand the study of ressentiment outside the context of Western democracies where it has been most extensively elaborated. [ABSTRACT FROM AUTHOR]

Individuals frequently utilize social media platforms (SMPs) to express their positive features and receive recognition. Axel Honneth proposes that recognition plays an essential role in social life, explaining both social conflicts and guiding normative social development. While SMPs appear as a perfect tool for the pursuit of recognition, they often fail to achieve the intended results. This paper argues that the failure to achieve recognition through SMPs occurs because SMPs operate according to the neoliberal principle of competition. Competition arises because several structural affordances (quantification, homogeneity, and availability of information) allow for comparing different expressions of recognition. I argue that the competitive pursuit of recognition on SMPs results in several problematic developments, causing the manifestation of perfectionism, ressentiment, and collective narcissism. I conclude that the normative potential of Honneth's theory is compromised if recognition is pursued competitively. [ABSTRACT FROM AUTHOR]

According to a common caricature, Nietzsche cuts the figure of an anti-Buddha who advocates a type of life affirmation that is the contrary of Buddhist or Schopenhauerian life negation. In this paper, I seek to demonstrate, through a rigorous study of some of his later works—most notably Beyond Good and Evil (1886), The Antichrist (1905[1888]), and Ecce Homo (1908[1888])—that Nietzsche does not at all present himself as an anti-Buddha stricto sensu, or as a figure whose teaching is diametrically opposed to that of the Indian master. The late Nietzsche, more precisely, does not conceive of amor fati and nirvāṇa as opposed ethical poles—or negatives of one another. On the contrary, certain texts in Ecce Homo and The Antichrist make it clear that there are significant affinities between amor fati and nirvāṇa as Nietzsche understands it, with respect to both the relationship to the self (seeing oneself "as a fatum ") and to the other (overcoming ressentiment) that it implies. This, I conclude, lends credence to Nietzsche's infamous hypothesis according to which, contrary to appearances, all ethical ideals might in fact be "insidiously consanguine, linked up, knotted with that bad thing which seems to be their contrary" (Beyond Good and Evil, § 2, KSA 5:17). [ABSTRACT FROM AUTHOR]

The purpose of this article is to review and critique one of the most important books of Max Scheller called Ressentiment. This research has been done by the descriptive-analytical method. In this book, Scheller introduces ressentiment as well as Nietzsche's view of the issue, which he, under the influence of this famous German philosopher, introduced and expanded the ressentiment concept. According to Max Scheller, the modern world and modernity, wherever it expands, creates a kind of emotional structure where he calls this emotional construction ressentiment. According to him, this feeling appears when the social actor wants to change a social situation, but is not able to do so. The results of the critique and review of this book show that this book, despite some strengths such as notes section, index of subjects, and index of persons at the end of the book provides more information to the reader about the content of the book, it has many defects in the field of form and content, unfortunately. Some of these include lack of footnotes of German and English terms, proper nouns, the lack of a glossary at the end of the book, the existence of typographical errors, use of inaccurate equivalents, and inconsistent use of equivalents.

The paper aims to define the psychological foundations of lone wolf activism. The analysis that facilitated attaining this goal was based on the Nietzschean concept of resentment theory of compensatory revaluating values that explain the relationships between inferiority and fundamentalism, fanaticism, and ideologically motivated violence. Based on a phenomenological examination of the phenomenon, the author demonstrates that lone wolf activism is founded on two psychologically and sociologically determined successive processes. The first one occurs when a sense of personal inferiority becomes the source of an envy-based hostile attitude toward the world. Later on, this feeling, due to personality defence mechanisms, which bring about the falsification of “primary desires” and the generation of “secondary desires”, transforms into fundamentalism. The second process takes place when, as the result of fundamentalist legitimisation that arise on the level of social rivalry, given fundamentalism is destituted, resulting in fanaticism. The author believes that the knowledge of both processes is necessary to recognise and combat the terrorist activity of lone ideologically motivated individuals.

Geht es um die Frage, welche Faktoren zur Akzeptanz und Verbreitung von Verschwörungserzählungen beitragen, so verweist die Forschungsliteratur zur Erklärung oft auf sehr allgemeine Bedürfnisse, die in der Regel als anthropologische Gegebenheiten aufgefasst werden, wie etwa das Bedürfnis nach Sinngebung und Orientierung. Der vorliegende Artikel weist auf die möglichen Probleme einer anthropologischen Verkürzung der Sachlage bei solchen Erklärungsansätzen hin und formuliert einen genealogischen Ansatz, der es erlaubt, jene Bedürfnisse, die den Verschwörungsglauben begünstigen, als Resultat eines historisch voraussetzungsreichen Subjektivierungsprozesses zu begreifen. Zur Beschreibung jenes Prozesses werden in Auseinandersetzung mit Nietzsches Genealogie der Moral insbesondere die Motive des Ressentiments und der Schuld als Triebkräfte herangezogen, die insbesondere unter säkularen Bedingungen Projektionsweisen befördern, auf denen Verschwörungserzählungen beruhen.

Modernity's foundational belief in progress is periodically shaken by crises for which there seem to be no obvious solution. In such times of profound uncertainty, society may be subject to a veritable plague of toxic feelings and fantasies which fuel various forms of political reaction. In their attempts to understand this phenomenon, scholars have been drawn to an examination of ressentiment. This refers to a complex of feelings revolving around suppressed grievance which was first identified over a century ago by Frederick Nietzsche and Max Scheler. This article draws on both psychoanalysis and social theory to deepen our understanding of ressentiment. In highlighting some important differences between the authoritarian and totalitarian state of mind, it situates the recent return of the former in the context of the deepening climate crisis and the ecological austerity that is following in its wake. [ABSTRACT FROM AUTHOR]

Against the backdrop of contemporary debates in the field of mood research I develop a transactional and process theoretically informed perspective on mood as transitional phenomenon. I open with a critical discussion of prominent positions in the psychological and phenomenological investigation of moods and related phenomena. Then, I employ Gilbert Simondon's theory of individuation to develop a conceptual framework that allows me to flesh out a new perspective on moods. By contrasting mood processes with ressentiment I aim to concretise the specifics of mooded transitions. [ABSTRACT FROM AUTHOR]

In this article, we undertake an empirical examination of the psychology of what is often called "the angry citizen," highlighting ressentiment as an important emotional mechanism of grievance politics. Contrary to the short-lived, action-prone emotion of anger proper, ressentiment transmutes the inputs of grievance politics like deprivation of opportunity, injustice, shame, humiliation, envy, and inefficacious anger, into the anti-social outputs of morally righteous indignation, destructive anger, hatred, and rage. Our empirical probe uses qualitative and quantitative analysis of 164 excerpts from interviews with US "angry citizens" from the following works: Strangers in Their Own Land: Anger and Mourning on the American Right (2016) by Arlie Russell Hochschild, Angry White Men: American Masculinity at the End of an Era (2017) by Michael Kimmel, and Stiffed: The Roots of Modern Male Rage (2019) by Susan Faludi. In these seemingly "angry" excerpts, we find markers matching the psychological footprint of ressentiment instead of anger proper: victimhood, envy, powerlessness; the defenses of splitting, projection, and denial; and preference for inaction, anti-preferences, and low efficacy. We conclude on the significance of the distinction between anger proper and ressentiment for understanding the psychology of grievance politics. [ABSTRACT FROM AUTHOR]

In the 1960s, the black world has experienced the rise of political and ideological drama by LeRoi Jones, known as Amiri Baraka, who is well-known for his cultural, social, and ideological art movements. This study determines to discover the roles of ressentiment, the effects of ideology, and creolization in A Black Mass, double consciousness and epidermalization in Dutchman, revolt and victimization in The Slave, and Cross-fertilization and transculturation in Madheart while considering the blacks' experiences in Baraka's plays. Through the interdisciplinary viewpoint, the aim of this paper is to study the social and political characteristics of black people and the identity of them through ethno-psycho-ideological disciplines, to investigate the sources of deculturation and acculturation presented in the subjects of ideology. Baraka's plays are illustrations of the traditional and modern slavery, as well as marginalization of black people in multicultural zones. To enrich the present study, the researcher has applied Frantz Fanon's psychological and revolutionary ideas against white colonial societies, and Slavoj Zizek's psycho-ideological definitions. This paper shows the worthless 'Civil Rights' in the dominant societies, so the blacks' main intentions are to combat whites for decolonization. Baraka's attempts have flourished the black art and shaped the Black Arts Movement, which are stated as political and revolutionary concerns. [ABSTRACT FROM AUTHOR]

The author has addressed both Soviet and post-Soviet song discourse a number of times already, as it is in the song discourse that one can discern the reflection of the ideological attitudes on the one hand and a certain indicator of how the spirit of the times changes on the other. The 2000s increased the impact channels of the song genre by adding the visual channel to the ones already existing; that is, a truly popular song is disseminated in clips. There appeared a new kind of a “civil” song in the Russian song space. It explicitly coincides with the propagandist trends, either the ones being created or the ones that have already been set. This song discourse is full of ressentiment motives that have rallied the present-day Russian authorities and a certain part of the population. Their aggressively advancing potential is related to the traumatic condition of the society experiencing a particular shock caused by the feeling of the loss of the erstwhile grandeur of the country. The author deals with the functions of such a propagandistic song that can be characterized as an additional propagandistic narrative on the examples of Gazmanov’s and Bichevskaya’s songs.

This paper explores the role anger plays in charismatic movements. Although scholars have long recognized the importance of emotions to the etiology of charisma, they tend to focus on mutual affection among leaders and followers, paying less attention to how anger—and particularly its subspecies, ressentiment —patterns charismatic power. Drawing on literature from political science, populism research, and the cultural sociology of charisma, we argue that ressentiment, which is associated with self-disvalue and an invidious need to blame outsiders, is key to theorizing the emotional energy that charisma delivers to revolutionary upheaval. The Weberian source for the intervention is his lesser known concept of 'berserk-charisma'. Reorienting the focus of charisma research to account for its aggressive, 'outward' dimension has the benefit of drawing us closer to the vision Weber had for its social-historical relevance. We demonstrate our insights using the case of charismatic/populist support for Trump. [ABSTRACT FROM AUTHOR]