[10] "Götzendämmerung," VI.
[VIII]
CIVILIZATION
On the surface, at least, the civilization of today seems to be moving slowly toward two goals. One is the eternal renunciation of war and the other is universal brotherhood: one is "peace on earth" and the other is "good will to men." Five hundred years ago a statesman's fame rested frankly and solely upon the victories of his armies; today we profess to measure him by his skill at keeping these armies in barracks. And in the internal economy of all civilized states we find today some pretence at unrestricted and equal suffrage. In times past it was the chief concern of all logicians and wiseacres to maintain the proposition that God reigned. At present, the dominant platitude of Christendom—the cornerstone of practically every political party and the stock-in-trade of every politician—is the proposition that the people rule.
Nietzsche opposed squarely both the demand for peace and the demand for equality, and his opposition was grounded upon two arguments. In the first place, he said, both demands were rhetorical and insincere and all intelligent men knew that neither would ever be fully satisfied. In the second place, he said, it would be ruinous to the race if they were. That is to say, he believed that war was not only necessary, but also beneficial, and that the natural system of castes was not only beneficent, but also inevitable. In the demand for universal peace he saw only the yearning of the weak and useless for protection against the righteous exploitation of the useful and strong. In the demand for equality he saw only the same thing. Both demands, he argued, controverted and combated that upward tendency which finds expression in the law of natural selection.
"The order of castes," said Nietzsche, "is the dominating law of nature, against which no merely human agency may prevail. In every healthy society there are three broad classes, each of which has its own morality, its own work, its own notion of perfection and its own sense of mastery. The first class comprises those who are obviously superior to the mass intellectually; the second includes those whose eminence is chiefly muscular, and the third is made up of the mediocre. The third class, very naturally, is the most numerous, but the first is the most powerful.
"To this highest caste belongs the privilege of representing beauty, happiness and goodness on earth.... Its members accept the world as they find it and make the best of it.... They find their happiness in those things which, to lesser men, would spell ruin—in the labyrinth, in severity toward themselves and others, in effort. Their delight is self-governing: with them asceticism becomes naturalness, necessity, instinct. A difficult task is regarded by them as a privilege; to play with burdens which would crush others to death is their recreation. They are the most venerable species of men. They are the most cheerful, the most amiable. They rule because they are what they are. They are not at liberty to be second in rank.
"The second caste includes the guardians and keepers of order and security—the warriors, the nobles, the king—above all, as the highest types of warrior, the judges and defenders of the law. They execute the mandates of the first caste, relieving the latter of all that is coarse and menial in the work of ruling.