The slave revolt in morality begins when the ressentiment itself becomes creative and gives birth to values: the ressentiment of those beings who are prevented from a genuine reaction, that is, something active, and who compensate for that with a merely imaginary vengeance.* While all noble morality grows out of a triumphant affirmation of one’s own self, slave morality from the start says “No” to what is “outside,” “other,” to “a not itself.” And this “No” is its creative act. This transformation of the glance which confers value—this necessary projection towards what is outer instead of back onto itself—that is inherent in ressentiment. In order to arise, slave morality always requires first an opposing world, a world outside itself. Psychologically speaking, it needs external stimuli in order to act at all—its action is basically reaction. The reverse is the case with the noble method of valuing: it acts and grows spontaneously. It seeks its opposite only to affirm its own self even more thankfully, with even more rejoicing— its negative concept of “low,” “common,” “bad” is merely a pale contrasting image after the fact in relation to its positive basic concept, thoroughly intoxicated with life and passion, “We are noble, good, beautiful, and happy!” When the noble way of evaluating makes a mistake and abuses reality, this happens with reference to the sphere which it does not know well enough, indeed, the sphere it has strongly resisted learning the truth about: under certain circumstances it misjudges the sphere it despises, the sphere of the common man, of the low people. On the other hand, we should consider that even assuming that the feeling of contempt, of looking down, or of looking superior falsifies the image of the person despised, such distortions will fall short by a long way of the distortion with which the suppressed hatred, the vengeance of the powerless man, assaults his opponent—naturally, in effigy. In fact, in contempt there is too much negligence, too much dismissiveness, too much looking away and impatience, all mixed together, even too much of a characteristic feeling of joy, for it to be capable of converting its object into a truly distorted image and monster. For example, we should not fail to hear the almost benevolent nuances which for a Greek noble lay in all the words with which he set himself above the lower people—how a constant form of pity, consideration, and forbearance is mixed in there, sweetening the words, to the point where almost all words which refer to the common man finally remain as expressions for “unhappy,” “worthy of pity” (compare deilos [cowardly], deilaios [lowly, mean], poneros [oppressed by toil, wretched], mochtheros [suffering, wretched]—the last two basically designating the common man as a slave worker and beast of burden)—and how, on the other hand, for the Greek ear the words “bad,” “low,” “unhappy” have never stopped echoing a single note, one tone colour, in which “unhappy” predominates. This is the inheritance of the old, noble, aristocratic way of evaluating, which does not betray its principles even in contempt. (—Philologists should recall the sense in which oizuros [miserable], anolbos [unblessed], tlemon [wretched], dystychein [unfortunate], xymfora [misfortune] were used). The “well born” simply felt that they were “the happy ones”; they did not have to construct their happiness artificially first by looking at their enemies, or in some circumstance to talk themselves into it, to lie to themselves (the way all men of ressentiment habitually do). Similarly they knew, as complete men, overloaded with power and thus necessarily active, that they must not separate action from happiness—they considered being active necessarily associated with happiness (that’s where the phrase eu prattein [do well, succeed] derives its origin)—all this is very much the opposite of “happiness” at the level of the powerless, the oppressed, those festering with poisonous and hostile feelings, among whom happiness comes out essentially as a narcotic, an anaesthetic, quiet, peace, “Sabbath,” relaxing the soul, and stretching one’s limbs, in short, as something passive. While the noble man lives for himself with trust and candour (gennaios, meaning “of noble birth,” stresses the nuance “upright” and also probably “naive”), the man of ressentiment is neither upright nor naive, nor honest and direct with himself. His soul squints. His spirit loves hiding places, secret paths, and back doors. Everything furtive attracts him as his world, his security, his refreshment. He understands about remaining silent, not forgetting, waiting, temporarily diminishing himself, humiliating himself. A race of such men of ressentiment will necessarily end up cleverer than any noble race. It will value cleverness to a completely different extent, that is, as a condition of existence of the utmost importance; whereas, cleverness among noble men easily acquires a delicate aftertaste of luxury and sophistication about it:—here it is simply less important than the complete functional certainty of the ruling unconscious instincts or even a certain lack of cleverness, something like brave recklessness, whether in the face of danger or of an enemy, or those wildly enthusiastic, sudden fits of anger, love, reverence, thankfulness, and vengeance, by which in all ages noble souls have recognized each other. The ressentiment of the noble man himself, if it comes over him, consumes and exhausts itself in an immediate reaction and therefore does not poison. On the other hand, in countless cases it just does not appear at all; whereas, in the case of all weak and powerless people it is unavoidable. Being unable to take one’s enemies, one’s misfortunes, even one’s bad deeds seriously for very long—that is the mark of strong, complete natures, in whom there is a surplus of plastic, creative, healing power, as well as the power to forget (a good example for that from the modern world is Mirabeau, who had no memory of insults and maliciousness people directed at him, and who therefore could not forgive, merely because he—forgot).* Such a man with a single shrug simply throws off himself the many worms which eat into other men. Only here is possible—provided that it is at all possible on earth—the real “love for one’s enemy.” How much respect a noble man already has for his enemies!—and such a respect is already a bridge to love. . . . In fact, he demands his enemy for himself, as his mark of honour. Indeed, he has no enemy other than one in whom there is nothing to despise and a great deal to respect! By contrast, imagine for yourself “the enemy” as a man of ressentiment conceives him—and right here we have his action, his creation: he has conceptualized “the evil enemy,” “the evil one,” and as a fundamental idea, from which he now also thinks his way to an opposite image and counterpart, a “good man”— himself! . . .

Mirabeau: Honore Gabriel Riqueti, Comte de Mirabeau (1749-1791), French politician and writer at the time of the French Revolution.