Book Two: A Criticism of the Highest Values That Have Prevailed Hitherto
II: Criticism of Morality§284 The qualities and tendencies which are praised: peacefulness, equity, moderation, modesty, reverence, respectfulness, bravery, chastity, honesty, fidelity, credulity, rectitude, confidence, resignation, pity, helpfulness, conscientiousness, simplicity, mildness, justice, generosity, leniency, obedience, disinterestedness, freedom from envy, good nature, industry.
We must ascertain to what extent such qualities are conditioned as means to the attainment of certain desires and ends (often an “evil” end); or as results of dominating passions (for instance, intellectuality): or as the expressions of certain states of need — that is to say, as preservative measures (as in the case of citizens, slaves, women, etc).
In short, every one of them is not considered “good” for its own sake, but rather because it approximates to a standard prescribed either by “society” or by the “herd” as a means to the ends of the latter, as necessary for their preservation and enhancement and also as the result of an actual herd instinct in the individual; these qualities are thus in the service of an instinct which is fundamentally different from these states of virtue. For the herd is antagonistic, selfish and pitiless to the outside world; it is full of a love of dominion and of feelings of mistrust, etc.
In the “herdsman” this antagonism comes to the fore: he must have qualities which are the reverse of those possessed by the herd.
The mortal enmity of the herd towards all order of rank: its instinct is in favour of the leveller (Christ). Towards all strong individuals (the sovereigns) it is hostile, unfair, intemperate, arrogant, cheeky, disrespectful, cowardly, false, lying, pitiless, deceitful, envious and vengeful.