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Rh from strength, formulates the conditions of life of the stronger class. The sense of overflowing power runs through it, while the slave-morality is correlated with weakness and the sense of need. If we look through the circle of virtues and excellences put in the first rank by each class—on the one hand, independence, proud self-respect, honor only for equals with at best condescending care or pity for the rest, masterfulness and daring of all sorts, contempt of danger, also capacity for otium, taste for useless knowledge and accomplishments; on the other hand, helpfulness, sympathy, modesty, obedience, patience, humility, industry, prudence, invention, and whatever intellectual virtues serve the practical needs of life—we see that the one set of virtues and excellences is as naturally the idealism of an aristocratic class, full of the pride and abounding vigor of life, as the other is that of the hard-pressed, much-suffering masses of men. And the aristocratic morality ranks higher just because it comes from the higher, i.e., stronger, type of men.

Nietzsche comments on a matter that is of interest in this connection and it may be well to take it up at this point. How shall we explain the historical antagonism of morality to will to power! Perhaps there is no more prevalent notion than that of a contrast between power and right. Now Nietzsche admits a certain relative justification for the common attitude. Power and the will to it are sometimes dangerous (particularly certain crude forms of it), and have to be held in check. undefined And yet he finds a certain speciousness in the antagonism when stated broadly, as it usually is. "Morality" is not so much antithetical to will to power, as a concealed form of it—that is, behind it lies the will to power of the mass, or old-time subject-class. Considering itself as the equivalent of the group (it does of course compose the majority of it) the mass demands (and commands—this an essential feature in any morality) that all individuals shall serve the group, shall be good according to its understanding of the term and avoid evil as it conceives it, that none shall have separate standards, personal aims, or will to power on their own account—it fears any one who takes things into his own hands and opposes him (naturally loving those who love it, and do its will). But this is only saying that the mass