It is difficult to defend Darwin from the fundamental attack which Nietzsche directs at the very root of his teaching, and which turns upon the question of the motive of all Life's struggle. To assume that the motive is always a "struggle for existence" presupposes the constant presence of two conditions--want and over-population,--an assumption which is absolutely non-proven, and it likewise lends a peculiarly ignoble and cowardly colouring to the whole of organic life, which not only remains unsubstantiated in fact, but which the struggle for power completely escapes. In Part III., which, throughout, is pretty plain sailing, Aphorism 786 contains perhaps the most important statements. Here morality is shown to be merely an instrument, but this time it is the instrument of the gregarious will to power. In the last paragraph of this aphorism Nietzsche shows himself quite antagonistic to Determinism, because of its intimate relation to, and its origin in, a mechanistic interpretation of the Universe. But we should always remember that, inasmuch as Nietzsche would distribute beliefs, just as others distribute bounties--that is to say, according to the needs of those whom he has in view, we must never take for granted that a belief which he deprecates for one class of man ought necessarily, according to him, to be denied another class. Hard as it undoubtedly is to bear this in mind, we should remember that his appeal is almost without interruption made to higher men, and that doctrines and creeds which he condemns for them he would necessarily exalt in the case of people who were differently situated and otherwise constituted. Christianity is a case in point (see _Will to Power,_ vol. i. Aph. 132). We now come to Part IV., which is possibly the most important part of all, seeing that it treats of those questions which may be regarded as Nietzsche's most constant concern from the time when he wrote his first book. The world as we now see and know it, with all that it contains which is beautiful, indifferent, or ugly, from a human standpoint, is, according to Nietzsche, the creation of our own valuing minds. Perhaps only a few people have had a hand in shaping this world of values. Maybe their number could be counted on the fingers of two hands; but still, what Nietzsche insists upon is, that it is human in its origin. Our whole outlook, everything that gives us joy or pain, must at one time or other have been valued for us, and in persisting in these valuations we, as the acclimatised herd, are indebted to our artists, to our higher men, to all those in history, who at some time or other have dared to stand up and to declare emphatically that _this_ was ugly and that _that_ was beautiful, and to fight, and if necessary to die, for their opinion.