Journal of the History of Philosophy 52 (1):135-160 (2014)

Andrew Huddleston
Birkbeck, University of London
In the Infamous Opening Sections from Part IX of Beyond Good and Evil, Nietzsche celebrates a strident kind of elitism and countenances, in however attenuated a form, the institution of slavery. “Every enhancement of the type ‘man,’” he writes, “has so far been the work of an aristocratic society—and it will be so again and again—a society that believes in the long ladder of an order of rank and difference in worth [Werthverschiedenheit] between man and man, and that needs slavery [Sklaverei] in some sense or other” (257). In the section that follows, Nietzsche describes a “good and healthy aristocracy” as “accept[ing] with a good conscience the sacrifice of untold human beings who, for its sake [um ihretwillen] ..
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DOI 10.1353/hph.2014.0020
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References found in this work BETA

Moral Realism.Peter Railton - 1986 - Philosophical Review 95 (2):163-207.
Facts and Values.Peter Railton - 1986 - Philosophical Topics 14 (2):5-31.
Ressentiment, Value, and Self-Vindication : Making Sense of Nietzsche's Slave Revolt.R. Jay Wallace - 2007 - In Brian Leiter & Neil Sinhababu (eds.), Nietzsche and Morality. Oxford University Press. pp. 110--137.
Nietzsche : Perfectionist.Thomas Hurka - 2002 - In Brian Leiter & Neil Sinhababu (eds.), Nietzsche and Morality. Oxford University Press. pp. 9--31.

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Nietzsche’s Polychrome Exemplarism.Mark Alfano - 2018 - Ethics and Politics 2:45-64.
Nietzsche’s Cultural Elitism.David Rowthorn - 2017 - Canadian Journal of Philosophy 47 (1):97-115.
Fugitive Pleasure and the Meaningful Life: Nietzsche on Nihilism and Higher Values.Paul Katsafanas - 2015 - Journal of the American Philosophical Association 1 (3):396--416.
Beyond the Myth of the Nietzschean Ideal‐Type.Simon Townsend - 2017 - European Journal of Philosophy 25 (3):617-637.

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