Ressentiment as the ‘Home of Justice’?

Elgat, Guy

doi:10.4324/9781315192222-2

Cited by 3 publications

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“…They feel “both victimised by others and superior to them,” “humiliated by their presumed inferiors” (Kalish and Kimmel 2010:459). When entitlement and resentment are combined, they can even justify revenge (Connolly 2008:52), and so the concept of ressentiment —“an affectively charged desire for revenge that involves the belief that someone or other is responsible for the suffering that causes it” discharged “in order to acquire a feeling of power”—may be the best language to capture this feeling (Elgat 2017:46).…”

Section: Feeling the Religious Rightmentioning

confidence: 99%

A King Cyrus President

Barrett-Fox

2018

Humanity & Society

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Religious right leaders and voters in the United States supported Donald Trump in the 2016 presidential election for the same reason that all blocs vote as they do: They believed that the candidate offered them the best opportunity to protect and extend their power and create their preferred government. The puzzle of their support, then, is less why they chose Trump and more how they navigated the process of inserting Trump into their story of themselves as a “moral” majority. This self-understanding promotes and exploits feelings of entitlement, fear, resentment, and the desire to dominate to encourage political action. Because Trump’s speeches affirm these feelings, religious right voters were open to writing a plot twist in their story, casting Trump as a King Cyrus figure, as their champion if not a coreligionist. This article analyzes appeals to and expressions of entitlement, fear, resentment, and the desire to dominate from more than 60 sermons, speeches, and books by religious right authors, Donald Trump, and Trump surrogates. Using open coding, it identifies themes in how these emotions are recognized, affirmed, and invoked by speakers, focusing on Trump’s Cyrus effect.

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Section: Feeling the Religious Rightmentioning

confidence: 99%

A King Cyrus President

Barrett-Fox

2018

Humanity & Society

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“…Speculative attempts at characterizing potentially harmful aspects of guilt were engaged in by the philosopher Friedrich Nietzsche in his second essay of On the Genealogy of Morality (1887), “‘Guilt’, ‘bad conscience’ and related matters.” Nietzsche thought that guilt, being an inward cruelty, turned into a bad conscience , which is potentially a result of the internalization of outward moralization (particularly, that associated with the Christian tradition) created by ressentiment towards others, an attitude that he views negatively. In his own words, “it is easy to guess who has the invention of ‘bad conscience’ on his conscience, − the man of ressentiment !” ( Nietzsche, 1887/2006 , p. 49, original italics; for a discussion see Elgat, 2017 ). These ideas, elaborated by Freudian psychoanalysis (e.g., Freud, 1923 ; see also Piers and Singer, 1953 ; on Nietzsche and Freud see Greer, 2002 ; see also Jervis, 1998 ), have been discarded by empirical psychology as they were thought to conflate guilt and shame, thereby mislabeling shame experiences as guilt experiences ( Lewis, 1971 ; Tangney and Dearing, 2002 ).…”

Section: Introductionmentioning

confidence: 99%

The Moralizing Effect: self-directed emotions and their impact on culpability attributions

Sirgiovanni,

Smolenski,

Abelson

et al. 2023

Front. Integr. Neurosci.

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IntroductionA general trend in the psychological literature suggests that guilt contributes to morality more than shame does. Unlike shame-prone individuals, guilt-prone individuals internalize the causality of negative events, attribute responsibility in the first person, and engage in responsible behavior. However, it is not known how guilt- and shame-proneness interact with the attribution of responsibility to others.MethodsIn two Web-based experiments, participants reported their attributions of moral culpability (i.e., responsibility, causality, punishment and decision-making) about morally ambiguous acts of killing in different conditions. In Study 1 the vignettes were presented in the 1st person, while in Study 2 in the 3rd person. To test proneness to guilt and shame, we utilized the GASP scale, which differentiates between the affective and behavioral components of each emotion. Statistical analyses were performed in Matlab and R.ResultsWe found that guilt- and shame-proneness were associated with the severity of attributions in both the first and the third person, but the effect was strong only in the guilt case (both subtypes) and shame-affect case, and not in the shame-behavior case. We call this the Moralizing Effect.DiscussionWe wonder whether our finding that guilt-prone people tend to attribute a higher degree of culpability to others is really consistent with the view that guilt motivates people to choose the “moral paths in life”. This echoes views about the harmful aspects of guilt, which have been expressed historically in philosophy, for example, by Friedrich Nietzsche.

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“…. In experimentellen und klinischen Laborsettings werden neuro(bio)logische Prozesse untersucht, nach mechanischen Körperverständnissen gefragt, Befragungen durchgeführt und Statistiken produziert (vgl Strang 2002, Elgat 2017…”

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Wissenskrisen - Krisenwissen

2023

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Bielefeld zur Geschichte der Tropikalität in der US-amerikanischen Medizin und Public Health im frühen 20. Jahrhundert. Ihre Forschungsschwerpunkte sind Medizin-und Umweltgeschichte, Imperial-und Globalgeschichte und die Geschichte des Rassismus. Jason Lemberg arbeitet als wissenschaftlicher Mitarbeiter am Lehrstuhl zur Erforschung der Geschichte und Wirkung des Holocaust an der Goethe-Universität Frankfurt am Main. Er forscht zur Universitäts-und Wissenschaftsgeschichte des Nationalsozialismus. Arne Maibaum promoviert an der TU Berlin zur Robotik als Wissenschaft und Robotik-Wettkämpfen. Seine Forschungsschwerpunkte sind die Techniksoziologie, Science and Technology Studies und das Feld der robotischen Pflege. Andie Rothenhäusler ist Doktorand am Institut für Technikzukünfte des Karlsruher Instituts für Technologie. In seiner Dissertation beschäftigt er sich mit Konflikten um neue Technologien. Darüber hinaus ist er in der Wissenschaftskommunikation tätig, unter anderem beim ZDF-Format »Terra X Geschichteder Podcast«. Meike Wiegand ist wissenschaftliche Hilfskraft am Panel on Planetary Thinking der Justus-Liebig-Universität Gießen. Sie forscht zur Wissenschaftsphilosophie der (Molekular-)Biologie.

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Ressentiment as the ‘Home of Justice’?

Cited by 3 publications

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A King Cyrus President

A King Cyrus President

The Moralizing Effect: self-directed emotions and their impact on culpability attributions

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