Book Two: A Criticism of the Highest Values That Have Prevailed Hitherto
IV: How Virtue Is Made to Dominate§315 Morality in the valuation of races and classes –. In view of the fact that the passions and fundamental instincts in every race and class express the means which enable the latter to preserve themselves (or at least the means which have enabled them to live for the longest period of time), the desire to call them “virtuous” means:
That they change their character, shed their skins, and blot out their past.
It means that they should cease from differentiating themselves from others.
It means that they are getting to resemble each other in their needs and aspirations or, more exactly, that they are declining -—.
It means that the will to one kind of morality is merely the tyranny of the particular species, which is adapted to that kind of morality, over other species: it means a process of annihilation or general levelling in favour of the prevailing species (whether it be to render the non-prevailing species harmless, or to exploit them); the “Abolition of Slavery,” a so-called tribute to “human dignity”; in truth, the destruction of a fundamentally different species (the undermining of its values and its happiness).
The qualities which constitute the strength of an opposing race or class are declared to be the most evil and pernicious things it has: for by means of them it may be harmful to us (its virtues are slandered and rechristened).
When a man or a people harm us, their action constitutes an objection against them: but from their point of view we are desirable, because we are such as can be useful to them.
The insistence upon spreading “humaneness” (which guilelessly starts out with the assumption that it is in possession of the formula for “What is human”) is all humbug, beneath the cover of which a certain definite type of man strives to attain to power: or, more precisely, a very particular kind of instinct — the herd instinct. “The equality of men”: this is what lies concealed behind the tendency of making ever more alike.
The “interested nature” of the morality of ordinary people. (The trick was to elevate the great passions for power and property to the positions of protectors of virtue).
To what extent do all kinds of businessmen and money-grabbers, all those who give and take credit, find it necessary to promote the levelling of all characters and notions of value? The commerce and the exchange of the world leads to, and almost purchases, virtue.
The State exercises the same influence, as does also any sort of ruling power at the head of officials and soldiers; science acts in the same way, in order that it may work in security and economise its forces. And the priesthood does the same.
Communal morality is thus promoted here, because it is advantageous; and, in order to make it triumph, war and violence are waged against immorality -— with what “right”? Without any right whatsoever; but in accordance with the instinct of self-preservation. The same classes avail themselves of immorality when it serves their purpose to do so.
So far as I know, the highlighted portion never appeared in any of Nietzsche’s books — those exact words, I mean — though the idea is implicit from his very earliest writings: ‘morality’ is neither more nor less than the behaviors which profit the tribe. Those behaviors are then invested with divine authority, and that’s that.
Tribes and circumstances change, but holy instruction manuals cannot change. Thus pious nuisances who, believing morality is merely obedience to occult rules, cannot adjust to a changed world and howl indignantly as archaic strictures are set aside.
Once upon a time, for instance, a man whose brother died was expected to impregnate the deceased brother’s widow.
If brethren dwell together, and one of them die, and have no child, the wife of the dead shall not marry without unto a stranger: her husband’s brother shall go in unto her, and take her to him to wife, and perform the duty of an husband’s brother unto her.
Never mind the awkwardness of that; the tribe must grow. So, too, the ancient injunction against same-sex relations; the tribe must grow.