Master morality

Master–slave morality is a central theme of Friedrich Nietzsche's works, in particular the first essay of On the Genealogy of Morality. Nietzsche argued that there were two fundamental types of morality: 'Master morality' and 'slave morality'. Master morality weighs actions on a scale of good or bad consequences unlike slave morality which weighs actions on a scale of good or evil intentions.

Master and slave races in Nietzsche's philosophy
The defining characteristic of the master race is its Machiavellian immorality—they are beyond such moral dichotomies as "good/evil", "noble/ignoble" and "Aryan/Jewish" in their pursuit of power: There is nothing to life that has value, except the degree of power—assuming that life itself is the will to power.
 * —Nietzsche, Friedrich ♦ The Will to Power book 1, section 55 (10 June 1887)

But the essential feature of a good, healthy aristocracy is that it does not feel that it is a function (whether of the kingdom or of the community) but instead feels itself to be the meaning and highest justification (of the kingdom or community),—and, consequently, that it accepts in good conscience the sacrifice of countless people who have to be pushed down and shrunk into incomplete human beings, into slaves, into tools, all for the sake of the aristocracy. Its fundamental belief must always be that society cannot exist for the sake of society, but only as the substructure and framework for raising an exceptional type of being up to its higher duty and to a higher state of being. In the same way, the sun-seeking, Javanese climbing plant called the sipo matador will wrap its arms around an oak tree so often and for such a long time that finally, high above the oak, although still supported by it, the plant will be able to unfold its highest crown of foliage and show its happiness in the full, clear light.
 * The slave race is symbolized by the oak tree or the ram (Aries, Ares)—physically strong but stupid and bound by such moral dichotomies as "good/evil", "noble/ignoble", "Aryan/Jewish", etc.
 * The master race is a race of "parasitic lianas" or "mind-controlling helminths"—physically weak and spineless (free from any principles in the achievement of their only goal—power):
 * —Nietzsche, Friedrich ♦ Beyond Good and Evil ♦ Cambridge University Press, 2002, p. 152

If youth only knew, if age only could! Nietzsche points out that the Jewish race is wise but old and impotent, whereas the Aryan race lacks intellect but is youthful and energetic. Therefore, in order to create the Uebermensch, combining the Jewish intellect with the Aryan energy, humanity needs to suppress anti-Semitism and provide the conditions for the selective interbreeding between Jews and Aryans: It is certain that the Jews, if they desired—or if they were driven to it, as the anti-Semites seem to wish—COULD now have the ascendancy, nay, literally the supremacy, over Europe, that they are NOT working and planning for that end is equally certain. Meanwhile, they rather wish and desire, even somewhat importunely, to be insorbed and absorbed by Europe, they long to be finally settled, authorized, and respected somewhere, and wish to put an end to the nomadic life, to the "wandering Jew",—and one should certainly take account of this impulse and tendency, and MAKE ADVANCES to it (it possibly betokens a mitigation of the Jewish instincts) for which purpose it would perhaps be useful and fair to banish the anti-Semitic bawlers out of the country. One should make advances with all prudence, and with selection, pretty much as the English nobility do. It stands to reason that the more powerful and strongly marked types of new Germanism could enter into relation with the Jews with the least hesitation, for instance, the nobleman officer from the Prussian border it would be interesting in many ways to see whether the genius for money and patience (and especially some intellect and intellectuality—sadly lacking in the place referred to) could not in addition be annexed and trained to the hereditary art of commanding and obeying—for both of which the country in question has now a classic reputation.
 * —Nietzsche, Friedrich ♦ Beyond Good and Evil section 251

In other philosophy
The notion that the strong-willed is not kind or helpful contrasts with the philosophy of Thomas Aquinas, who holds charity as "the greatest of virtues." According to Aquinas, a charitable man is happy and virtuous. Aquinas holds that the class of virtues denoted by fortitude is compatible with charity, and not in opposition to it.

An extreme notion that a virtuous man is "value-creating" contrasts with Aquinas's conception of a last end. According to Aquinas, man's last end is not determined by man: "all men agree in desiring the last end, which is happiness." Aquinas holds the choice of useful means to reach this last end as determined by man's free will, although he holds that certain habits are virtuous and thus predictably lead to happiness, provided that they are not pursued to excess. According to Aquinas, free will is thus a means to an end, but not the last end, as it can be helpful or unhelpful to the pursuit of happiness:   those who choose to perform non-virtuous acts "turn from that in which their last end really consists: but they do not turn away from the intention of the last end, which intention they mistakenly seek in other things."