Conclusions
It is a mistake to assess Scheler's concept of Ressentiment as chiefly a theory of psychological pathology, though surely it is that in part. In addition though, Ressentiment is a philosophical and ethical concept from which to assess the spiritual and cultural health both of individual persons and society as a whole: a task which seems all the more urgent given economic globalization (i.e., a tendency toward carte blanche predatory capitalism). For example, it is entirely acceptable to view human ethical transcendence as complementary and commensurate with a bottom-up psychology of needs and drives so long as the arch of that qualitative direction is positive in nature. However the reverse is false. Negative parallel aspects are irreducible to Scheler's top-down metaphysical principal of good as emanating from our personal development as spiritual beings. This distinction is illustrated by the many cases in which negative role models can, and do, emerge as highly self-actualized economically powerful individuals from a psychological standpoint (clearly "Superman" type persons), but who are entirely lacking from an ethical, social and spiritual standpoint: e.g., the drug king-pin or pimp as a person young boys admire and look up to, or the corrupt CEO who absconds with obscene bonuses while his company goes bankrupt and the employee pension fund disintegrates. These negative manifestations of values and value inversions demonstrate how the philosophical conception of Ressentiment rests upon qualitatively different grounds transcending science and pure economics.
For Scheler, Ressentiment is essentially a matter of self in relation to values, and only proximately an issue of social conflict over resources, power and the like (Master / Slave, or dominant / submissive relationships). For Scheler, what we call "having class", for instance, is not something as one-dimensional as power, money, or goods and services readily sold or purchased. Rather, liken to the array of apriori hierarchy of value modalities, "class" has to do with who you make of yourself as a person, which involves a whole range of factors including moral character, integrity, talents, aptitudes, achievements, education, virtues (i.e., generosity), reciprocal respect among diverse individuals (active citizenship) and the like.
Scheler's formulation of Ressentiment backhandedly acknowledges the underlying principal of love, as replacing raw will to power, with its accompanying decision to pursue uncompassionate domination of our fellow man. As such, the best case scenario for Nietzche's Master / Slave distinction lies in the free self-mastery by the individual person to channel negative psychic feelings and feeling states, and to become disillusioned with unpragmatic beliefs, so as to intelligently benefit themselves and society. As such, we should promote a society which is inclusive, rather than exclusive, in character; but which also promotes individual and social responsibility. Repression should be constructively defused wherever reasonable and possible. We might also foster a society which seeks to resolve (instead of deny) attitudinal conflicts and differences through constructive means: i.e., dialogue, education, constructive negotiation, enhanced personal communication, and professional intervention. Force and violence should always be used only as a last resort.
Since society must be guided by the rule of law above power, we must promote government which relies upon fairness (See John Rawls) and egalitarian principal in terms of channeling our national economic forces. Self-interest (as in Adam Smith's "invisible hand")is man (and nature's) most highly efficient means of positively converting Vital Urge into human economic benefits-—the point at which "the rubber hits the road"—but it is also a force highly susceptible to greed. Therefore, government must insure that such raw pursuit of utility value is not purely an end in itself, but must serve primarily to form an economic base upon which genuine value strata and culture can take root and flourish for the common good as well as everyone's respective individual needs. We should realize that living with less materially does not diminish in any way our access to greater emotional, intellectual, artistic and spiritual fulfillment. Only in such ways can virtue truly become its own reward.
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