Talk:Ressentiment

From Wikipedia, the free encyclopedia

	Philosophy Portal This article is within the scope of the WikiProject Philosophy, which collaborates on articles related to philosophy. To participate, you can edit this article or visit the project page for more details.
Start	This article has been rated as Start-Class on the quality scale.
Low	This article has been rated as low-importance on the importance scale.
Additional information: Related task forces (core areas): Social and political philosophy

Contents 1 Page creation 2 Recent Edits 3 Cleanup Apr-2006 4 Nietzsche Criticisms

[edit] Page creation

I began this page when I used the term in another article (see Ainulindalë) and found that it did not link out. This was before I was a member with a logon.

I would love to see this page expanded to meet the needs that this term demands, which clearly have not been met by me. I would also love to see a healthy dose of discussion on this page about any changes made, additions needed etc. black thorn of brethil 20:17, 15 February 2006 (UTC)

[edit] Recent Edits

Nietzsche did not discuss ressentiment in Beyond Good and Evil. The birth of Christian morality is only an example (the best example) of the fruits of ressentiment, which term applies to all moral frameworks. Citations added. black thorn of brethil 21:58, 29 March 2006 (UTC)

On removing the Roman discussion: It is most likely misleading to equate the discussion of a province (Judea) and the complex workings of its religious elites in relation to Roman colonial overlords with "Judaism,"- a religion and tradition, especially when such a use seems to suggest the patently false belief that Nietzsche was anti-semitic. Walter Kauffman and others (I'll get the citations) show very clearly that Nietzsche's focus was more on the role of Christianity as personal politics and less on the religion or the mass of Christians themselves. Emphasizing that Jesus positioned himself in relation to the religious establishment of his day, as well as to the Romans, Nietszche is criticizing those using and altering these religious teachings via unacknowledged ressentiment.

In short, "Judea" is not short or a symbol for "Judaism" or "Jews." —Preceding unsigned comment added by Drewalanwalker (talk • contribs) 20:01, 19 February 2008 (UTC)

[edit] Cleanup Apr-2006

Please someone clean this page up! Why wait 6 paragraphs to even define the term? Ewlyahoocom 12:34, 12 April 2006 (UTC)

Other than repositioning the definition, do you have any other suggestions for cleanup? - black thorn of brethil 20:44, 13 April 2006 (UTC)

"Since its inception, the concept of Ressentiment has had a tremendous impact on the field of psychology." Yes? And? This is the only sentence in the section! Totnesmartin 12:44, 14 December 2006 (UTC)

 —Preceding unsigned comment added by Drewalanwalker (talk • contribs) 19:55, 19 February 2008 (UTC) 

[edit] Nietzsche Criticisms

Nietzsche does seem like someone who is probably removed from reality to an extent. Poor people don't hate rich people because they can generate wealth (and allocate more of it to themselves), but hate rich people because they are greedy (and, through nepotism, obtain wealth and power via non-meritocratic ways, for examples).

Nobody hates beauty (though people do hate those who gain monetary and material wealth allocation from beauty rather than through merit. Beauty is pretty, but it sure as hell ain't economic! This is not true for strength, speed and intelligence, which are usually held to be economic).

Note, for humans, beauty, intelligence, et al. are supposed to be correlated roughly. What would Nietzsche make of this? Nukemason4 20:42, 16 April 2007 (UTC)

You seen to be asserting your personal speculations as if they are objective truths. I doubt if there have been any emprical studies backing-up your speculations. Also, you say beauty and IQ are "roughly" correlated: as far as I am aware, it is more correct to say that they are slightly correlated. 80.0.97.226 (talk) 00:52, 23 March 2008 (UTC)

Yes, there does seem to be some logical fallacies in the assumption of 'ressentiment' by Nietzsche et al. I've been trying to find a more critical examination of this by academics (if there is any!) Has anybody got any references they could recommend? I think, if there are any, there should be a section on criticism of the idea of 'ressentiment'. Thank you. —Preceding unsigned comment added by 80.0.85.24 (talk) 19:55, August 28, 2007 (UTC)