" To see others suffer does one good," wrote the philosopher Friedrich Nietzsche. "To make others suffer even more so. This is a hard saying, but a mighty, human, all-too-humanprinciple."
타인이 고통스러워하는 것을 보는 것만으로 사람들은 기분좋아 한다. 타인에게 직접 고통을 가하는 것은 훨씬 더 그렇다.-니체
“To see others suffer does one good, to make others suffer even more: this is a hard saying but an ancient, mighty, human, all-too-human principle [....] Without cruelty there is no festival.”
The Japanese have a saying: "The misfortunes of others taste like honey." The French speak of joie maligne, a diabolical delight in other people's suffering. The Danish talk of skadefryd, and the Dutch of leedvermaak. In Hebrew enjoying other people's catastrophes is simcha la‑ed, in Mandarin xìng‑zāi‑lè‑huò, in Serbo-Croat it is zlùradōst and in Russian zloradstvo. More than 2,000 years ago, Romans spoke of malevolentia. Earlier still, the Greeks described epichairekakia (literally epi, over, chairo, rejoice, kakia, disgrace). "To see others suffer does one good," wrote the philosopher Friedrich Nietzsche. "To make others suffer even more so. This is a hard saying, but a mighty, human, all-too-human principle." ...
In historical portraits, people beaming with joy look very different to those slyly gloating over another's bad luck. However, in a laboratory in Würzburg in Germany in 2015, thirty-two football fans agreed to have electromyography pads attached to their faces, which would measure their smiles and frowns while watching TV clips of successful and unsuccessful football penalties by the German team, and by their arch-rivals, the Dutch. The psychologists found that when the Dutch missed a goal, the German fans' smiles appeared more quickly and were broader than when the German team scored a goal themselves. The smiles of Schadenfreude and joy are indistinguishable except in one crucial respect: we smile more with the failures of our enemies than at our own success. ...
There has never really been a word for these grubby delights in English. In the 1500s, someone attempted to introduce "epicaricacy" from the ancient Greek, but it didn't catch on. In 1640, the philosopher Thomas Hobbes wrote a list of human passions, and concluded it with a handful of obscure feelings which "want names." "From what passion proceedeth it," he asked, "that men take pleasure to behold from the shore the danger of them that are at sea in a tempest?" What strange combination of joy and pity, he wrote, makes people "content to be spectators of the misery of their friends"? Hobbes's mysterious and terrible passion remained without a name, in the English language at least. ...
And so we adopted the German word Schadenfreude. From Schaden, meaning damage or harm, and freude, meaning joy or pleasure: damage-joy. ...
Moralists have long despised Schadenfreude. The philosopher Arthur Schopenhauer called it "an infallible sign of a thoroughly bad heart and profound moral worthlessness," the very worst trait in human nature. ...
I have come to believe that Schopenhauer was wrong. We might worry that a taste for other people's misery will corrupt our souls, yet this emotion is far from simply "bad." It touches on things that have mattered most to human societies for millennia: our instincts for fairness and hatred of hypocrisy; our love of seeing our rival suffer in the hope that we might win ourselves; our itch to measure ourselves against others and make sense of our choices when we fall short; how we bond with each other; what makes us laugh.
If we peer more closely at this hidden and much-maligned emotion, liberate ourselves from its shame and secrecy, we will discover a great deal about who we really are.
The Buddhist concept of mudita, "sympathetic joy" or "happiness in another's good fortune", is cited as an example of the opposite of schadenfreude.
Muditā (Pāli and Sanskrit: मुदिता) means joy; especially sympathetic or vicarious joy.
Also: the pleasure that comes from delighting in other people's well-being.[1]
The traditional paradigmatic example of this mind-state is the attitude of a parent observing a growing child's accomplishments and successes. Mudita should not be confounded with pride as a person feeling mudita may not have any interest or direct income from the accomplishments of the other. Mudita is a pure joy unadulterated by self interest.
When we can be happy of the joys other beings feel, it is called mudita; the opposite word is envy or schadenfreude.
독일어에는 이런 감정을 표현하는 '샤덴프로이데(Schadenfreude)'라는 단어가 있다. 손해를 뜻하는 '샤덴(Schaden)'과 기쁨이라는 뜻을 담은 '프로이데(freude)'를 합성한 이 단어는 타인의 불행에서 느끼는 기쁨을 표현한다.
대체 이런 감정은 왜 생기는 걸까. 일본 교토대 의학대학원 다카하시 히데히코 교수팀은 샤덴프로이데가 생기는 동안 뇌에서 어떤 일이 일어나는지 실험을 통해 직접 확인하고 그 결과를 2009년 2월 '사이언스'에 발표해 반향을 불러일으켰다. 다카하시 교수팀은 평균 연령 22세의 신체 건강한 남녀 19명에게 가상의 시나리오를 주고 읽으면서 자신을 주인공으로 생각하도록 했다. 주인공은 능력이나 경제력, 사회적 지위 등 모든 면에서 평범한 사람이며 다른 세 명은 모두 대학 동창생이다.
연구팀은 실험 참가자가 이들의 이야기를 따라가는 동안 뇌에서 나타나는 반응을 기능성 자기공명 영상(fMRI) 장치로 촬영해 분석했다. 그 결과, 놀랍게도 강한 질투를 느끼는 사람에게 불행이 닥쳤을 때 우리 뇌는 기쁨을 느낀다는 사실을 알 수 있었다.
Schadenfreude (/ˈʃɑːdənfrɔɪdᵊ/; German: [ˈʃaːdn̩ˌfʁɔɪdə] (listen)) is pleasure derived from the misfortunes of others.[1] This word is taken from German and literally means "harm-joy". It is the feeling of joy or pleasure when one sees another fail or suffer misfortune. It is also borrowed by some other languages. An English term of similar meaning (but with no noun equivalent) is "to gloat"; which means to feel, or express, great, often malicious, pleasure, or self-satisfaction, at one's own success, or at another's failure.[2]
