Christian Ethics: A Ressentiment according to Nietzschean

The meek and powerless subscribe technical reason to fear the strong and the right way, and what they come to regain is ressentiment, a resentment of those with power. The mass of humanity comes to assert its give values as a way of protecting the washy from the powerful, and this leads to the revolt of the slaves. Resentment in this sense is a notional force that produces real change and that brings a new and powerful set of values into being.

Nietzsche is pointing to the fact that the history of morals is a history of conflict between two differing moral attitudes, the attitudes of capital of Italy and the attitudes of Judea, the attitudes of higher man and the attitudes of the masses. The herd tries to impose its morality universally, and it has succeeded in doing this in the West through Christianity. Nietzsche in the first chapter discusses the contend forces of good and bad, good and evil, and he says they have been engaged in a fearful struggle for thousands of years. The symbol of this struggle is capital of Italy against Judea, and Nietzsche in addition refers to the way Rome treated the Jew and the way the Jew matte about this treatment, producing the resentment that in turn created a unalike morality. Nietzsche says at one point that the distinction between good and evil has been on top in the struggle for a long time (Nietzsche, Genealogy 52), and he to a fault finds that Judea has won the battle and that today it is clear that Rome has been defeated beyond all doubt (Nietzsche, Genealogy 53). At diff

erent points in history, one or the other has been in ascendancy, with the classical ideals revived in the Renaissance and with Judea again triumphing in the French Revolution. Nietzsche sees this development as definitive:

With the French Revolution, Judea once again triumphed over the classical ideal, and this time in an nonetheless more profound and decisive sense: the last governmental noblesse in Europe, that of the French seventeenth and eighteenth century, collapsed downstairs the popular instincts of ressentiment--greater rejoicing, more uproarious enthusiasm had never been comprehend on earth! (Nietzsche, Genealogy 54).

Nietzsche, Friedrich. Thus Spake Zarathustra. New York: Penguin, 1966.

For Nietzsche, of course, Christian roll in the hay is based on ressentiment, while for Scheler, Christian deal is entirely free of ressentiment, though Scheler also finds that ressentiment great power single-valued function Christian love for its own purposes "by stimulating an perception which corresponds to this idea" (Scheler 67).

Scheler finds that the Christian conception of love differs from the Greek and might be called "a reversal in the movement of love":

And beware of the good and the just! They like to crucify those who discover their own virtue for themselves--they hate the lonely one. Beware also of holy simplicity! Everything that is not simple it considers unholy; it also likes to play with fire--the stake. . . But the worst enemy you can collide with will always be you, yourself; you lie in clutch for yourself in caves and woods (Nietzsche, Zarathustra 64).

Nietzsche describes processes in toll of opposites and the clash of opposites, and he shows how the concept of sin has developed from the ressentiment of the masses in terms of the opposing processes of memory and forgetfulness. From the sphere of legal obligations comes the concept of guilt and the accompanying issues of conscience and duty. Memory is an important force in the development of and possibility of responsibility
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