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.

Evolution of morality
According to Nietzsche, morality evolves in three stages: I believe in absolute space as the substratum of force: the latter limits and forms. Time eternal. But space and time do not exist in themselves. "Changes" are only appearances (or sense processes for us); if we posit the recurrence of these, however regular, nothing is established thereby except this simple fact, that it has always happened thus. The feeling that post hoc is propter hoc can easily be shown to be a misunderstanding; it is comprehensible. But appearances cannot be "causes"!
 * 1) Mongoloid premorality. During the prehistoric or "Mongoloid" period, actions are judged on a scale of good or bad consequences.
 * 2) Aryan morality. During the historic or "Aryan" period, actions are judged on a scale of good or bad intentions.
 * 3) Jewish extramorality. In the posthistoric world of eternal return, the apparent consequences of an intention not only succeed but also precede the intention. Things just happen the way they happen:
 * —Nietzsche, Friedrich ♦ The Will to Power book 3, section 545 (1885)

This trichotomy implies that there are two slave races—the Mongoloids do the tedious work for Aryans, who are themselves mind-controlled by the Jews.

Master and slave races
The defining characteristic of the master race is its Machiavellian extramorality—they are beyond good and evil 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)

Jesus said to his Jews: "The law was for servants;—love God as I love him, as his Son! What have we Sons of God to do with morals!"
 * —Nietzsche, Friedrich ♦ Beyond Good and Evil

The Jewish master race is symbolized by a hook-nosed eagle and a wise serpent (Scorpio ): "O pure odours around me," cried he, "O blessed stillness around me! But where are mine animals? Hither, hither, mine eagle and my serpent! Tell me, mine animals: these higher men, all of them—do they perhaps not SMELL well? O pure odours around me! Now only do I know and feel how I love you, mine animals." —And Zarathustra said once more: "I love you, mine animals!" The eagle, however, and the serpent pressed close to him when he spake these words, and looked up to him. In this attitude were they all three silent together, and sniffed and sipped the good air with one another. For the air here outside was better than with the higher men.
 * —Nietzsche, Friedrich ♦ Thus Spake Zarathustra

Another metaphor for the master race is a serpentine mind-controlling parasite—physically weak but intelligent and free from any moral tethers: The essential thing, however, in a good and healthy aristocracy is that it should not regard itself as a function either of the kingship or the commonwealth, but as the SIGNIFICANCE and highest justification thereof—that it should therefore accept with a good conscience the sacrifice of a legion of individuals, who, FOR ITS SAKE, must be suppressed and reduced to imperfect men, to slaves and instruments. Its fundamental belief must be precisely that society is NOT allowed to exist for its own sake, but only as a foundation and scaffolding, by means of which a select class of beings may be able to elevate themselves to their higher duties, and in general to a higher EXISTENCE: like those sun-seeking climbing plants in Java—they are called Sipo Matador,—which encircle an oak so long and so often with their arms, until at last, high above it, but supported by it, they can unfold their tops in the open light, and exhibit their happiness.
 * —Nietzsche, Friedrich ♦ Beyond Good and Evil

The slave race is defined as Arian (lamb-like)—physically strong but stupid and bound by such moral dichotomies as "good/evil" or "noble/ignoble": The morality of the powerful class, Nietzsche calls NOBLE- or MASTER-MORALITY; that of the weak and subordinate class he calls SLAVE-MORALITY. In the first morality it is the eagle which, looking down upon a browsing lamb, contends that "eating lamb is good". In the second, the slave-morality, it is the lamb which, looking up from the sward, bleats dissentingly: "Eating lamb is evil".
 * —Nietzsche, Friedrich ♦ Thus Spake Zarathustra Indo-European Publishing, 2009, p. 257

Nietzsche points out that the relations between the mind-controlling parasite and its host are symbiotic—the Jewish serpent is wise but old and cold, whereas the Aryan lamb lacks intellect but is youthful and hot-headed. The resulting combination of Jewish intellect and Aryan vigour is all-overpowering, and a nation that does not want to feed its own Jews shall be forced to feed foreign Jews. Therefore, in order to stay competitive in the global struggle for power, Germany needs to mitigate its anti-Semitic immune response and provide the conditions for the selective interbreeding between Jews and the most vigorous of the German nobles: 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