Good and evil, these are time-old opposites. So are beautiful and ugly. But these two opposites are seldom entirely coincident. No doubt there are good and high-class men who are commonly judged to be fundamentally ugly. And there are blinding beauties who are on a war-footing against all that we call good. The good satisfies our moral judgment; the beautiful, our judgment of taste. The one has to do with the content of human life; the other, with the form. But, at bottom, the moral judgment and the judgment of taste cannot remain entirely and materially dissociated. It was a more nearly correct feeling on the part of the Greeks when they let the beautiful and the good inter-grow. According to the Greek, the good and the beautiful, intimately united, constitute the ideal of virtue, however. We are reconciled after a fashion to the ugliness of a man if we find a great and noble soul in the repellant shell. But if permanent beauty is to be preserved to human nature, efficient and high endeavor, free self-concentrated formation of character is the only means to this end. When the “outer man” mirrors goodness and beauty of heart, firmness and bravery of will, seriousness and depth of thought, his countenance glows under all circumstances with a radiance of happy beauty, and it would be a barbarian and pitiable eye indeed that could not apprehend such radiance or feel itself smitten with its glory. For the man of fine feeling, therefore, all that is ugly affects him morally at the same time. Indeed, the reproach of having behaved in an ugly manner he feels as keenly, frequently more keenly in fact, than the reproach of having behaved immorally. In the case of _Friedrich Nietzsche_, the moral criterion of human worth was totally transformed into an aesthetic criterion! This man who had subdued all “morality” and left it behind him, who took his stand “beyond good and evil,” submitted to a new evaluation, was measured according to his greatness. Greatness was nobility, supremacy, beauty. Smallness was vulgarity, baseness, ugliness. Not the wickedest, and not the wretchedest, but the ugliest man—_der hässlichste Mensch_—represents the power which the new culture has to struggle with—to overcome, indeed—if man is to mount to a higher plane of being.