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'. Slave morality values things like kindness, humility and sympathy, while master morality values pride, strength, and nobility. Master morality weighs actions on a scale of good or bad (classical virtues and vices) unlike slave morality which weighs actions on a scale of good or evil (Christian virtues and vices).

For Nietzsche, a particular morality is inseparable from the formation of a particular culture. This means that its language, codes and practices, narratives, and institutions are informed by the struggle between these two types of moral valuation.

Master morality
Nietzsche defined master morality as the morality of the strong-willed. Nietzsche criticizes the view, which he identifies with contemporary British ideology, that good is everything that is helpful; what is bad is what is harmful. He argues that this view has forgotten the origins of the values, and thus it calls what is useful good on the grounds of habitualness — what is useful has always been defined as good, therefore usefulness is goodness as a value. He continues explaining, that in the prehistoric state, "the value or non-value of an action was derived from its consequences" but ultimately, "There are no moral phenomena at all, only moral interpretations of phenomena." For these strong-willed men, the 'good' is the noble, strong and powerful, while the 'bad' is the weak, cowardly, timid and petty.

The essence of master morality is nobility. Other qualities that are often valued in master moralities are open-mindedness, courage, truthfulness, trust and an accurate sense of self-worth. Master morality begins in the 'noble man' with a spontaneous idea of the good, then the idea of bad develops as what is not good. "The noble type of man experiences itself as determining values; it does not need approval; it judges, 'what is harmful to me is harmful in itself'; it knows itself to be that which first accords honour to things; it is value-creating." In this sense, the master morality is the full recognition that oneself is the measure of all moral truths. Insomuch as something is helpful to the strong-willed man it is like what he values in himself; therefore, the strong-willed man values such things as 'good'.

Slave morality
In Nietzche's view, masters are the creators of morality; slaves respond to master morality with slave morality. Unlike master morality (which based on sentiment), slave morality is based on re-sentiment: devaluing that which the master values (and the slave does not have). Nietzsche claimed that master morality originates in the strong, and slave morality originates in the weak as a de facto manifestation of one's self-worth. Because slave morality is a reaction to oppression by the powerful, vilification of the oppressors and questioning the basis of their power is intrinsic to slave morality. As such, slave morality is characterized by pessimism and cynicism about one's status in life, and is thus an inversion to the will to power.

Slave morality does not aim at exerting one's will by strength but by careful subversion. It does not seek to transcend the masters (as one master may seek to transcend another), but to make the masters into slaves. The essence of slave morality is utility: what is good is that which is most beneficial for the whole community, not for the individual. Nietzsche saw this as a contradiction. Since the powerful are few in number compared to the masses of the weak, the weak gain power by corrupting the strong into believing that the strength which reinforces their power (viz., the will to power) is 'evil', as are the qualities which slaves could not express due to their weakness. By saying that humility is voluntary (rather than externally imposed), slave morality avoids the need to admit that one's humility was forced upon them by a master (who had intrinsic traits that allowed them to reject values such humility and piety). Christian Biblical principles of turning the other cheek, humility, charity, and pity are the result of universalizing the plight of the slave onto all humankind. "The democratic movement is the heir to Christianity." – this the political manifestation of slave morality is intrinsic in its obsession with freedom and equality.

"...the Jews achieved that miracle of inversion of values thanks to which life on earth has for a couple millennia acquired a new and dangerous fascination--their prophets fused 'rich', 'godless', 'evil', 'violent', 'sensual' into one and were the first to coin the word 'world' as a term of infamy. It is this inversion of values (with which is involved the employment of the word for 'poor' as a synonym for 'holy' and 'friend') that the significance of the Jewish people resides: with them there begins the slave revolt in morals."

Society
This struggle between master and slave moralities recurs historically. According to Nietzsche, ancient Greek and Roman societies were grounded in master morality. The Homeric hero is the strong-willed man, and the classical roots of the Iliad and Odyssey exemplified Nietzsche's master morality. He calls the heroes "men of a noble culture", giving a substantive example of master morality. Historically, master morality was defeated as the slave morality of Christianity spread throughout the Roman Empire.

The essential struggle between cultures has always been between the Roman (master, strong) and the Judean (slave, weak). Nietzsche condemns the triumph of slave morality in the West, saying that the democratic movement is the "collective degeneration of man". He claimed that the nascent democratic movement of his time was essentially slavish and weak. Weakness conquered strength, slave conquered master, re-sentiment conquered sentiment. This ressentiment Nietzsche calls "priestly vindictiveness", which is the jealousy of the weak seeking to enslave the strong with itself. Such movements were, to Nietzsche, inspired by "the most intelligent revenge" of the weak. Nietzsche saw democracy and Christianity as the same emasculating impulse which sought to make all equal—to make all slaves.

Nietzsche, however, did not believe that humans should adopt master morality as the be-all-end-all code of behavior — he believed that the revaluation of morals would correct the inconsistencies in both master and slave morality — but simply that master morality was preferable to slave morality, although this is debatable. Walter Kaufmann disagrees that Nietzsche actually preferred master morality to slave morality. He certainly gives slave morality a more thorough critique but this is partly because he believes that slave morality is modern society's more imminent danger.