Passing from a consideration of the religious mood, Nietzsche enters a broader sphere of ethical research, and endeavours to trace the history and development of morals. He accuses the philosophers of having avoided the real problem of morality, namely: the testing of the faith and motives which lie beneath moral beliefs. This is the task he sets for himself, and in his chapter, "The Natural History of Morals," he makes an examination of moral origins--an examination which is extended into an exhaustive treatise in "The Genealogy of Morals." However, his dissection here is carried out on a broader and far more general scale than in his previous books, such as "Human, All-Too-Human" and "The Dawn of Day." Heretofore he had confined himself to codes and systems, to _acts_ of morality and immorality, to judgments of conducts. In "Beyond Good and Evil" he treats of moral prejudices as forces working hand in hand with human progress. In addition, there is a definite attitude of constructive thinking here which is absent from his earlier work. He outlines the course to be taken by the men of the future, and points to the results which have accrued from the moralities of modern nations. He offers the will to power in place of the older "will to belief," and characterises the foundations of acceptance for all moral codes as "fictions" and "premature hypotheses." He defines the racial ideals which have grown up out of moral influences, and, applying them to the needs of the present day, finds them inadequate and dangerous. The conclusion to which his observations and analyses point is that, unless the rulers of the race take a stand beyond the outposts of good and evil and govern on a basis of expediency divorced from all moral influences, the individual is in constant danger of being lowered to the level of the gregarious conscience.