The opposite to “noble” is not “bad” or “vicious” (though these are not noble), but “little, narrow-hearted, provincial, thinking only of small aims in life and only of oneself or of one’s immediate surroundings.” A broad vision, a large heart for all, indifference for one’s own self, care for others--all these are noble. Fearlessness is an essential element; also the not allowing oneself to be imposed upon by anything in the world, under any circumstances. This latter characteristic the genuine nobility has in common with the false, though in a pleasanter form and united with a sincere esteem for what is truly honorable, an esteem that the spurious nobility lacks. Another element is a certain finer cleanliness of spirit. No longer to be an animal in any direction, no longer in any way to favor the merely physical being--this is our real calling, which we are to learn here on earth that we may pursue it hereafter. When the soul stands firmly upon this level (and it seldom reaches it in one generation), what is vulgar becomes, to noble souls, unnatural and therefore physically repugnant; while, at the lower level of development, it still charms and entices, though it may spiritually be already overcome. The following particular qualities, then, are not noble: first, all vanity; this is a quite certain mark of a soul still small; therefore, second, all boasting, all self-praise in general, and all pretensions of even (so to speak) the most permissible nature. These last are not unmoral, perhaps, but they are at any rate common and small. Then we must add, further, all immoderate pleasure in any kind of enjoyment, even when not purely physical; in eating and drinking, in music and the drama, or what not. The noble man must always stand above his pleasure and never yield himself into its power. Only one step farther in the very common though often innocent gratification of pleasure is the finding of delight in luxury; a stain of injustice is already associated with luxury, which infallibly means depriving another man of his own, and creates and maintains a dividing-line among men such as ought not to exist. A noble simplicity of living which does not degenerate into the cynicism of the Stoic is a certain mark of a soul by right of heredity already nobly born; but the love of luxury is the characteristic trait of the upstart. Luxury, with debts besides and one’s consequent dependence upon men, is the acme of commonness and leads very often on into wrong-doing.