Nietzsche himself was a great moralist; his writings abound with value judgments about individuals, character types, modes of thinking, and national traits. It is as if he develops immoralist psychology in order to tame his own nature, to keep his own greatest vice in check.

The virtual suppression of ethical discussion after 1845 produces the semblance of purely descriptive analysis, dressed in the mantle of positivist objectivity, analysis which is, in fact, strung to a framework of crude, because unexplicated, moral assumptions.

The attachment to a rationalistic, teleological notion of progress indicates the absence of true progress; he whose life does not unfold satisfyingly under its own momentum is driven to moralize it, to set up goals and rationalize their achievement as progress.

Politics and the affairs of State are dissociated from the orbit of the individual, and in so far as they cannot be repossessed as his living private property they must be rendered impotent.

Unlike Hegel's progress model of history, which moves by stages, each containing its own logic of growth and decline, the economic model develops as the simple function of one money-variable over time, with a long-term trend which increases monotonically.

Men become utilitarian out of fear of the alternative the chaos of tangled or tepid desires, of rootlessness and boredom.

The act of greatest subversion ... is the one of indifference. A man, or a group, finds it unbearable that someone can be simply uninterested in his, or its, convictions. ... There is a degree of complicity, or mutual respect, between the believer and the man who attacks his beliefs (the revolutionary), for the latter takes them seriously.