The Philosophy of Ressentiment from the Angle of Max Scheler’s Polemics with Friedrich Nietzsche

Abstract

Purpose. This article examines the correlation that exists between ideas of two prominent thinkers of modernity, namely, between Friedrich Nietzsche and Max Scheler regarding ressentiment as a most controversial concept in philosophy.

Methodology. The main methodological strategy of the given study is a comparative analysis of the works of Nietzsche and Scheler, as well as those studies that reveal specifics of their scientific heritage. But along with that, this examination involves criticism, which is well known to be inherent in philosophical reflection per se. The criticism here is to do with revealing the extent of validity and credibility of Scheler’s arguments against devaluating Christianity.

Novelty of the paper lies in elucidating the correlation between Nietzsche’s and Scheler’s views on ressentiment, with reference to Scheler’s main arguments in favor of the spiritual nature of human being.

Results. When examining the given issue, it was revealed that the criticism inherent in Nietzsche concerning Christian ethics is mostly predicated on his anthropological views, which only partially coincide with the views of Scheler, since in contrast to Nietzsche, Scheler’s anthropology is not so unambiguous. The development of Scheler’s thinking around the nature of ressentiment indicates its dependence on a specific synthesis between phenomenological and metaphysical approaches. Furthermore, Scheler resorts to descriptive analysis of a whole range of destructive experiences, which create an affective background of ressentiment.

As for the very ressentiment, Scheler sees it completely opposite to Christian mercy, which testifies to the spiritual basis of human nature. It is clear, for Nietzsche, this is not an argument, since he believed neither in mercy nor in goodwill. According to his deep conviction, humans are primarily animals who can only hate and enjoy violence, whereas for Scheler, human creatures are multifaceted beings, which manifest themselves equally in hatred as well as in love. The brilliant phenomenological analysis of human emotional experience enabled Scheler to prove his ‘belief’, as well as that ressentiment itself is secondary, stemming from a range of other feelings; therefore, it is a more complex phenomenon than it might seem at first glance.

 Additionally, it is worth mentioning that Scheler essentially was only one of the few modern philosophers who tried to substantiate humanness in humans, irrespective of recognition by him for the extreme fragility and vulnerability of this humanness. However, despite the metaphysical context of Scheler’s anthropology, he clearly realized man’s dependence on the power of so-called infernal nature, which manifests itself particularly vividly in ressentiment.