Also, a malevolent self can corrupt the code, or a benevolent self may correct weaknesses in the code and develop it further.“Finally, following codes just isn’t in the masters’ line. There wouldn’t suddenly arise Martian or Alpha Centaurian mutant master moralities out of nowhere. When Nietzsche uses the word “moral” he *means* “a code which regards itself as requiring something absolutely, and not as a means to some other end.” So on this intrinsicist construal of the concept of morality, Rand would also be rejecting “morality.” (Note how Nietzsche’s account of what morality *is* resembles Kant’s, though Nietzsche rejects what Kant accepts here).“Morality seems bound up with obligation, with codes and rules, and somehow I don’t see the ‘blond beasts of prey’ kowtowing to rules (any more than to a social contract)” (GM ii.17).The paradigm of “master morality”: the Romans (GM I.16). For he seems to have a small set of what we might call “metavalues,” by which he seems to assess moral codes. The answer seems to be that there is a natural sort of good will between persons whose power is roughly equal (GM ii.8; BGE 259, 265).

But I have already given my reasons for thinking it true.But let me raise a point against my own view. And this may explain why Nietzsche did not look for moral rules for everyone, and was not a moralist--and why this by itself does not disqualify him from having a morality.I’m not saying that Nietzsche necessarily had a morality, only that this question cannot be settled by the method and type of questions/arguments used by David above.Thomas Gramstad writes: “Aside from Nietzsche’s resistance against universal codes and rules, there is also the issue that he wants people to choose, develop and expand healthy, vital instincts, so that people can function and make decisions swiftly and automatically by relying on their (healthy and vital) subconscious.

If others will follow, they follow. “Morality seems bound up with obligation, with codes and rules, and somehow I don’t see the ‘blond beasts of prey’ kowtowing to rules (any more than to a social contract)” (GM ii.17). When Nietzsche says, as he often does (BGE 44, 188, 239), that slavery is necessary for the enhancement of man, it is often clear that he means ‘slavery’ at least partly in what he calls a ‘subtle’ (i.e., spiritual, intellectual) sense.

Rather, what he is interested in is This is a false alternative: if your goal is to get better people, and all you have to work with are modern people, then you would want rules that would, when followed by *some* modern people, increase the likelihood of the production of better people. So it is important to not miss the *complexity* of the analysis and resist the temptation to reduce it to two columns.“Most interesting of all, though, is the point of the passage as a whole, which is that ‘there are altogether no moral facts’” (1).Again, I think that this is best understood as “there are no irreducible, independent of consequence, or function absolute obligations.” That leaves open the possibility that certain rules might be useful for generating certain results (including certain kinds of people), the value of which may very well be “objective.”“But, finally, and moreover, Nietzsche seems fundamentally uninterested in discovering rules or guidelines for the improvement or best conduct of modern people. Rather, what he is interested in is I didn’t present an “alternative” or suggest that the two goals are mutually exclusive. It does not seek to transcend the masters, but to make them slaves as well. We investigate how a herd morality develops, and the threat it poses to the existence of great individuals (higher human beings). But this cannot be a universal arrangement. All of Nietzsche’s criticisms of the normative component of MPSare parasitic upon one basic complaint — not, as some have held(e.g., Nehamas [1985], Geuss [1997]), the universality of moraldemands, per se, but rather that “the demand of onemorality for all is detrimental to the higher men” (BGE 228).Universalit… All of the reviewers/commentators so far have taken for granted that Nietzsche upholds, or seeks to find, a moral code which he would accept as proper or valid. However, that should not blind us to the fact that usually the context shows that he Though I applaud the emphasis that Nietzsche’s notion of “slavery” in this context is not merely spiritual, matters become muddled when we ask what he means in acknowledging the existence of “slavery” in a cruder sense. As my reading continues, however, I have still found no reason to doubt it. However, that should not blind us to the fact that usually the context shows that he Perhaps there is a difference between the Nietzsche who is so ready to talk about noble races, classes, “blood”--deploring intermarriage, for example, as a source of sickness and degeneration (BGE 200, 208, 224, 261)--and the Nietzsche who talks about the noble souls as primarily spiritual (BGE 287), as individuals who may be very few (BGE 126, 200), who may overcome lower class origins (BGE 61), who are delicate and vulnerable (BGE 62, 203, 274), and who are difficult to identify (BGE 274, 287). These are values Nietzsche never treats as arbitrary and which he assumes his men of the future will vindicate (GM ii.24; cf. But this only means that Nietzsche recognizes that not every member of the master class will be truly noble, and even that true nobility can emerge from anywhere. Still, to set Nietzsche down as simply a relativist is surely a mistake.

This raises the interesting question: Can there be subconscious moralities?”I appreciate the counterintuitiveness of saying that Nietzsche, who talks constantly about morality, and who continually judges and evaluates, was uninterested in articulating a proper moral code.

Don’t have the books here now, but this point is also made in online sources.

According to Nietzsche, ancient Greek and Roman societies were grounded in master morality.

The Roman appreciation for order, courtesy, etc., while avoiding the bad conscience, is possible, on Nietzsche’s view, precisely because the aggressive stuff finds outlet elsewhere--in war, pillage, etc.

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