Resentment in the context of "5 October 1910 revolution"

Jealousy generally refers to the thoughts or feelings of insecurity, fear, and concern over a relative lack of possessions or safety.

Jealousy can consist of one or more emotions such as anger, resentment, inadequacy, helplessness or disgust. In its original meaning, jealousy is distinct from envy, though the two terms have popularly become synonymous in the English language, with jealousy now also taking on the definition originally used for envy alone. These two emotions are often confused with each other, since they tend to appear in the same situation.

A feud /fjuːd/, also known in more extreme cases as a blood feud, vendetta, faida, clan war, gang war, private war, or mob war, is a long-running argument or fight, often between social groups of people, especially families or clans. Feuds begin because one party perceives itself to have been attacked, insulted, injured, or otherwise wronged by another. Intense feelings of resentment trigger an initial retribution, which causes the other party to feel greatly aggrieved and vengeful. The dispute is subsequently fueled by a long-running cycle of retaliatory violence. This continual cycle of provocation and retaliation usually makes it extremely difficult to end the feud peacefully. Feuds can persist for generations and may result in extreme acts of violence. They can be interpreted as an extreme outgrowth of social relations based in family honor. A mob war is a time when two or more rival families begin open warfare with one another, destroying each other's businesses and assassinating family members. Mob wars are generally disastrous for all concerned, and can lead to the rise or fall of a family.

Until the early modern period, feuds were considered legitimate legal instruments and were regulated to some degree. For example, Montenegrin culture calls this krvna osveta, meaning "blood revenge", which had unspoken but highly valued rules. In Albanian culture it is called gjakmarrja, which usually lasts for generations. In tribal societies, the blood feud, coupled with the practice of blood wealth, functioned as an effective form of social control for limiting and ending conflicts between individuals and groups who are related by kinship, as described by anthropologist Max Gluckman in his article "The Peace in the Feud" in 1955.

Remorse is a distressing emotion experienced by an individual who regrets actions which they have done in the past which they deem to be shameful, hurtful, or wrong. Remorse is closely allied to guilt and self-directed resentment. When a person regrets an earlier action or failure to act, it may be because of remorse or in response to various other consequences, including being punished for the act or omission. People may express remorse through apologies, trying to repair the damage they have caused, or self-imposed punishments.

In a legal context, the perceived remorse of an offender is assessed by Western justice systems during trials, sentencing, parole hearings, and in restorative justice. However, there are epistemological problems with assessing an offender's level of remorse.

Forgiveness, in a psychological sense, is the intentional and voluntary process by which one who has felt wronged, harmed, or hurt changes their feelings and attitude towards the offender, and overcomes the impact of the offense, including negative emotions such as resentment or desire for vengeance. Theorists differ in the extent to which they believe forgiveness also implies replacing the negative emotions with positive attitudes (e.g., an increased ability to tolerate the offender), or requires reconciliation with the offender.

Forgiveness is interpreted in many ways by different people and cultures. As a psychological concept and as a virtue, the obligation to forgive and the benefits of forgiveness have been explored in religious thought, moral philosophy, social sciences, and medicine. Most world religions include teachings on forgiveness, and many of these provide a foundation for various modern traditions and practices of forgiveness.

In colloquial usage, contempt usually refers to either the act of despising, or having a general lack of respect for something. This set of emotions generally produces maladaptive behaviour. Other authors define contempt as a negative emotion rather than the constellation of mentality and feelings that produce an attitude. Paul Ekman categorises contempt as the seventh basic emotion, along with anger, disgust, fear, happiness, sadness and surprise. Robert C. Solomon places contempt on the same emotional continuum as resentment and anger, and he argues that the differences between the three are that resentment is anger directed towards a higher-status individual; anger is directed towards an equal-status individual; and contempt is anger directed towards a lower-status individual.

In philosophy, ressentiment (/rəˌsɒ̃.tiˈmɒ̃/; French pronunciation: [ʁə.sɑ̃.ti.mɑ̃] ) is one of the forms of resentment or hostility. The concept was of particular interest to some 19th-century thinkers, most notably Friedrich Nietzsche. According to their use, ressentiment is a sense of hostility directed toward an object that one identifies as the cause of one's frustration, that is, an assignment of blame for one's frustration. The sense of weakness or inferiority complex and perhaps even jealousy in the face of the "cause" generates a rejecting/justifying value system, or morality, which attacks or denies the perceived source of one's frustration. This value system is then used as a means of justifying one's own weaknesses by identifying the source of envy as objectively inferior, serving as a defense mechanism that prevents the resentful individual from addressing and overcoming their insecurities and flaws. The ego creates an enemy to insulate themselves from culpability.

A backlash is a strong negative or hostile reaction to a particular idea, action, trend, or social change. It often arises when individuals or groups perceive a threat to their values, status, or power. In sociopolitical contexts, particularly within identity politics in the Western world, the term is frequently used to describe reactions against efforts to advance the rights or visibility of marginalized groups.

Backlashes can manifest as public opposition, policy reversals, or cultural resistance, and are often viewed as attempts to restore a previous social or political order. Scholars sometimes interpret backlash not as a denial of change, but as a response driven by perceived loss, resentment, or fear of displacement.