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. What Nietzsche meant by 'morality' deviates from common understanding of this term. 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. For Nietzsche, master-slave morality provides the basis of all exegesis of Western thought. While slave morality values things like kindness, humility and sympathy, master morality values pride, strength, and nobility.

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. Morality is designed to protect that which the strong-willed man values, and for slave and master, "Fear is the mother of morality." 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 things. 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'. Masters are creators of morality; slaves respond to master-morality with their slave-morality.

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.

According to Nietzsche, the essential struggle between cultures has always been between the Roman (master, strong) and the Judean (slave, weak). He condemns the triumph of slave morality in the West, saying that the democratic movement is the "collective degeneration of man". Nietzsche 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 resentment 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 much harder time, but this is partly because he believes that slave morality is modern society's more imminent danger. The Antichrist had been meant as the first book in a four-book series, "Toward a Re-Evaluation of All Morals", which might have made his views more explicit, but Nietzsche was afflicted by mental collapse that rendered him unable to write the latter three books.