The Joy of Pain

1. Schadenfreude stems from gaining superiority through others' misfortunes.

To feel one’s well-being stronger when the misfortune of other people is put under our own well-being like a background to set it into brighter light, is founded in nature according to the laws of the imagination, namely that of contrast.

Superiority boosts well-being. Human beings are wired to compare themselves to others, and these comparisons significantly impact our self-esteem. When others experience misfortune, it can create a sense of superiority, boosting our own feelings of well-being. This is because we naturally assess our success and failure relative to those around us.

Social comparisons define success. The feeling of being "better than" someone else, even if only in one specific area, can be a powerful emotional lift. This is why we often seek out opportunities to compare ourselves favorably to others, and why we may experience a subtle sense of pleasure when someone we perceive as being "above" us experiences a setback.

Frasier's example. The sitcom character Frasier Crane's gleeful anticipation of his rival's tone-deaf singing performance perfectly illustrates this dynamic. Frasier, initially feeling inferior to the talented Dr. Clint Webber, experiences a surge of joy upon discovering Webber's one glaring flaw, highlighting the human tendency to seek superiority, even in small ways.

2. Downward comparisons offer a path to self-enhancement and schadenfreude.

“Ain’t no reason to cry, George,” Dub said. “We’re a lot better off than the grasshoppers.”

Focusing on others' inferiority. While superiority can be achieved through personal success, it can also be attained by focusing on the inferiority of others. This "downward comparison" is a common strategy for self-enhancement, and it often underlies instances of schadenfreude.

Media exploits downward comparisons. The media frequently capitalizes on this tendency by highlighting scandals, failures, and embarrassing moments of others. Reality TV, in particular, thrives on "humilitainment," offering viewers a steady stream of opportunities to feel superior by watching others struggle and fail.

Cheever's "drunkenfreude." Susan Cheever's "drunkenfreude," the pleasure derived from watching others embarrass themselves while drunk, exemplifies this phenomenon. Even though she empathizes with their struggles, she also admits to a certain delight in witnessing their public humiliation, showcasing the complex and often contradictory nature of human emotions.

3. Group identity amplifies schadenfreude in competitive settings.

The object of war is not to die for your country but to make the other guy die for his.

Us vs. Them. Group identity creates a powerful sense of "us" versus "them," which can significantly amplify schadenfreude. In competitive settings, such as sports and politics, the misfortunes of rival groups are often met with glee by members of the opposing group.

Sports fandom. The intense emotions associated with sports fandom provide a clear example of this dynamic. Fans often derive as much pleasure from the failures of rival teams as they do from the successes of their own team, demonstrating the powerful influence of group identity on emotional responses.

Political partisanship. Similarly, in politics, misfortunes befalling opposing party candidates are often greeted with enthusiasm by members of the rival party. This is because the success of one's own group is often perceived as being directly linked to the failure of the opposing group, creating a zero-sum mentality that fuels schadenfreude.

4. Self-interest often outweighs empathy, fueling schadenfreude.

In all Distresses of our Friends
We first consult our private Ends,
While Nature kindly bent to ease us,
Points out some Circumstance to please us.

Primacy of self-interest. Human nature is often characterized by a tension between self-interest and empathy. While we are capable of feeling compassion for others, our own self-interests often take precedence, particularly in competitive situations.

Self-interest in relationships. This can manifest in subtle ways, such as feeling a secret sense of joy when a romantic rival experiences a setback. Even though we may express public concern, our underlying self-interest can lead us to feel a degree of pleasure at their misfortune.

Carnegie's perspective. Dale Carnegie's emphasis on self-interest in "How to Win Friends and Influence People" highlights the importance of understanding others' motivations in order to influence them. By recognizing that people are primarily driven by their own desires, we can better understand their behavior and tailor our interactions accordingly.

5. Deserved misfortunes evoke a unique, guilt-free schadenfreude.

When someone who delights in annoying and vexing peace-loving folk receives at last a right good beating, it is certainly an ill, but everyone approves of it and considers it as good in itself, even if nothing further results from it.

Justice and schadenfreude. The desire for justice is a powerful human motive, and it often underlies instances of schadenfreude. When someone experiences a misfortune that seems deserved, it can satisfy our sense of justice and evoke a unique, guilt-free pleasure.

Madoff's punishment. The widespread joy over Bernie Madoff's sentencing to 150 years in prison exemplifies this phenomenon. Because his crimes were so egregious and his victims suffered so greatly, his punishment was widely seen as deserved, leading to a collective sense of satisfaction.

Hypocrisy's downfall. The fall of hypocrites, such as Jimmy Swaggart and George Rekers, is particularly gratifying. Their public condemnation of behaviors they themselves engaged in creates a sense of poetic justice when their hypocrisy is exposed, leading to widespread schadenfreude.

6. Personal injustice intensifies the pleasure of revenge.

O what a brilliant day it is for vengeance!

Personalizing justice. The desire for justice is even stronger when we have been personally wronged. Our pleasure in a wrongdoer's misfortune is particularly sweet when we have been the victim of their actions.

Revenge and self-esteem. This is because revenge can restore self-esteem, which is diminished when another person has shown a lack of respect for us. By inflicting suffering on the wrongdoer, we reassert our value and restore a sense of balance.

Dover's lethal thoughts. The example of Sir Kenneth Dover, who contemplated killing a colleague who had made his life miserable, illustrates the extreme lengths to which the desire for revenge can drive people. While his thoughts were disturbing, they also reveal the powerful urge to retaliate against those who have wronged us.

7. "Humilitainment" exploits humiliation for entertainment and schadenfreude.

I feel the producers really exploited my lack of talent at this time. I looked like an idiot up there. I want to be good, not something that people will laugh at.

Humiliation as entertainment. Reality TV often relies on "humilitainment," the use of humiliation as a key ingredient for entertainment. Shows like "American Idol" and "To Catch a Predator" exploit the misfortunes and embarrassing moments of others for the amusement of viewers.

Downward comparisons in humilitainment. These shows provide a steady diet of pleasing downward comparisons for viewers, allowing them to feel superior to those being humiliated. The more extreme the humiliation, the greater the potential for schadenfreude.

Predator's extreme example. "To Catch a Predator" exemplifies this trend, using sting operations to catch suspected sex offenders and then publicly shaming them on national television. While the show may serve a public service by exposing potential predators, it also relies heavily on the gratifications of humiliation and schadenfreude.

8. Envy transmutes into other emotions, justifying schadenfreude.

I do know envy! Yes, Salieri envies.
Deeply, in anguish envies—O ye Heavens!
Where, where is justice, when the sacred gift,
When deathless genius come not to reward
Perfervid love and utter denial,
And toils and strivings and beseeching prayers,
But puts a halo round a lack-wit’s skull,
A frivolous idler’s brow? … O Mozart, Mozart!

Envy's disguise. Because envy is such a repugnant emotion, we often suppress awareness of it or transmute it into other, more palatable emotions. This can lead to a distorted perception of deservingness, where we rationalize and justify extreme forms of schadenfreude.

From envy to resentment. Envy can transmute into resentment, a feeling of bitterness and indignation at being treated unfairly. This resentment can then be used to justify hostile actions against the envied person, making schadenfreude seem not only acceptable but even righteous.

Salieri's transformation. The character of Salieri in "Amadeus" provides a compelling example of this process. His envy of Mozart's genius transmutes into a deep-seated resentment, leading him to sabotage Mozart's career and ultimately contribute to his death.

9. Unleashed envy can lead to extreme dehumanization and violence.

There were many Jews who did not show the necessary restraint and who stood out more and more in public life, so that they actually invited certain comparisons because of their numbers and the position they controlled in contrast to the German people.

The dark side of envy. In extreme cases, envy can lead to dehumanization and violence. When envy is combined with a sense of injustice and a desire for revenge, it can create a toxic brew that justifies the mistreatment and even extermination of entire groups of people.

Nazi anti-Semitism. The Nazi persecution of the Jews provides a chilling example of this dynamic. The Nazis, fueled by envy and resentment, demonized the Jews and portrayed them as a threat to German society, ultimately leading to the Holocaust.

Hitler's envy. Hitler's own writings reveal a deep-seated envy of the Jews, which he transmuted into a hatred that justified their systematic persecution and murder. By portraying the Jews as a parasitic and immoral race, he was able to rationalize his own actions and garner support for his genocidal policies.

10. Empathy and situational awareness can temper schadenfreude.

“He that is without sin among you, let him cast a stone at her.” And again he stooped down, and wrote on the ground. And they which heard it, being convicted by their own conscience, went out one by one, beginning at the eldest, even unto the last: And Jesus was left alone, and the woman standing in the midst.

Overcoming the attribution error. While schadenfreude may be a natural human emotion, it is not necessarily a desirable one. By cultivating empathy and situational awareness, we can temper our tendency to feel pleasure at the misfortunes of others.

Focus on situational factors. This involves making a conscious effort to understand the circumstances that may have contributed to a person's misfortune, rather than simply attributing it to their internal qualities. By considering the situational constraints that may have influenced their behavior, we can develop a more compassionate and nuanced perspective.

Lincoln's example. Abraham Lincoln's ability to empathize with others, even those who opposed him, provides a powerful example of this approach. By seeking to understand their perspectives and recognizing the situational factors that shaped their beliefs, he was able to avoid malice and promote reconciliation.

Last updated: April 6, 2025