Leadingchurch.com

HT: Dreher

What adds pathos to our situation is the presence of what Nietzsche called “ressentiment.” His definition of this French word included what we in the English-speaking world mean by resentment, but it also involves a combination of anger, envy, hate, rage, and revenge as the motive of political action. Ressentiment is, then, a form of political psychology.

Though ressentiment has historical precedence, 6 it has become the distinguishing characteristic of politics in modern cultures. Nowhere does it find a more conducive home than among the disadvantaged or mistreated as directed against the strong, the privileged, or the gifted. But here an important qualification: perception is everything. It is not the weak or aggrieved per se, though it could be, but rather those that perceive themselves as such.

Ressentinnent is grounded in a narrative of injury or, at least, perceived injury; a strong belief that one has been or is being wronged. The root of this is the sense of entitlement a group holds. The entitlement may be to greater respect, greater influence, or perhaps a better lot in life and it may draw from the past or the present; it may be privilege once enjoyed or the belief that present virtue now warrants it. In the end, these benefits have been withheld or taken away or there is a perceived threat that they will be taken away by those now in positions of power.

The sense of injury is the key. Over time, the perceived injustice becomes central to the person’s and the group’s identity. Understanding themselves to be victimized is not a passive acknowledgement but a belief that can be cultivated. Accounts of atrocity become a crucial subplot of the narrative, evidence that reinforces the sense that they have been or will be wronged or victimized. Cultivating the fear of further injury becomes a strategy for generating solidarity within the group and mobilizing the group to action. It is often useful at such times to exaggerate or magnify the threat. The injury or threat thereof is so central to the identity and dynamics of the group that to give it up is to give up a critical part of whom they understand themselves to be. Thus, instead of letting go, the sense of injury continues to get deeper.

In this logic, it is only natural that wrongs need to be righted. And so it is, then, that the injury-real or perceived-leads the aggrieved to accuse, blame, vilify, and then seek revenge on those whom they see as responsible. The adversary has to be shown for who they are, exposed for their corruption, and put in their place. Ressentinnent, then, is expressed as a discourse of negation; the condemnation and denigration of enemies in the effort to subjugate and dominate those who are culpable.

James Davison Hunter. To Change the World: The Irony, Tragedy, and Possibility of Christianity in the Late Modern World (Kindle Locations 1443-1457). Kindle Edition.