But the psychology of this fear of the Lord that is the beginning of decadence? How is the tyrant to be made to accept the “Sklavenmoral,” to respect, even to imitate humility and to call it holy? Well, the slave has on his side two things that make for success: superior numbers and superior cunning. For “only those who have need of cunning,” Nietzsche writes, “acquire it.” And the strong has one vulnerable point--his superstition. It is this point that the instinct of slave-hatred has found; with cunning and with numbers it has managed to inculcate a belief in the God of Pity, to overthrow the aristocratic appreciation of high and low, to substitute for it a morality of the miserable that sets up the distinction between holiness and sin. It is the denial of the will to conquer implied by such a standard of conduct that makes modernity decadent, that unfits it to produce the superman. No wonder Nietzsche should have claimed the gratitude of higher men for his glad tidings, the God of Pity is dead! * * * * * In passing beyond the morality of decadence, every suggestion of a plan of life that might be substituted for it, must come from the past: the young races not yet fallen into decrepitude give us our models of the heroic. We cannot however turn the clock back, we cannot repeat their acts today without becoming such anachronisms as a Cervantes could make laughter of. It may be however that our own institutions, foremost of which is the well-organized state, leave ample room for the heroism that prepares the way for the superman. “Where the state ends--there begins the man who is not superfluous.... “Where the state ends--Look, my brothers! Do you not see the rainbow and the bridges that lead to the Superman?” Where the state ends! only there does Nietzsche’s interest begin. But would he have the state end much nearer its beginning; yes, before its beginning; would he return to the condition that has no social, no political organization? Perhaps--it is hard to say; but it is not necessary that one advocate anarchy in order that one should prepare a field for that great struggle of man against man out of which are to emerge the victors, the fathers of the superman. Huxley suggests another solution. For him too where the state ends a new struggle begins. The state assures security of life, and of this security is born a new desire--the _aviditas vitae_, let us say the desire for the maximum of life measured in terms of power and enjoyment. With this struggle born of the _aviditas vitae_, begins Nietzsche’s theory of ethical values. Here indeed there can be no question of unselfishness, of self-sacrifice for another. Within this domain the meaning of good and bad stands out with perfect clearness. “What is good?” Nietzsche asks. “All that heightens in man the feeling of power, the desire for power, power itself. “What is bad? All that comes from weakness.