In the final chapter many of Nietzsche's philosophical ideas take definite shape. The doctrine of slave-morality and master-morality, prepared for and partially defined in preceding chapters, is here directly set forth, and those virtues and attitudes which constitute the "nobility" of the master class are specifically defined. Nietzsche designates the duty of his aristocracy, and segregates the human attributes according to the rank of individuals. The Dionysian ideal, which underlies all the books that follow "Beyond Good and Evil," receives its first direct exposition and application. The hardier human traits such as egotism, cruelty, arrogance, retaliation and appropriation are given ascendency over the softer virtues such as sympathy, charity, forgiveness, loyalty and humility, and are pronounced necessary constituents in the moral code of a natural aristocracy. At this point is begun the transvaluation of values which was to have been completed in "The Will to Power." The student should read carefully this chapter, for it is an introduction as well as an explanation for what follows, and was written with that purpose in view. EXCERPTS FROM "BEYOND GOOD AND EVIL" _To recognise untruth as a condition of life:_ that is certainly to impugn the traditional ideas of value in a dangerous manner, and a philosophy which ventures to do so, has thereby alone placed itself beyond good and evil. 9 Psychologists should bethink themselves before putting down the instinct of self-preservation as the cardinal instinct of an organic being. A living thing seeks above all to _discharge its strength_--life itself is _Will to Power;_ self-preservation is only one of the indirect and most frequent _results_ thereof. 20 It is the business of the very few to be independent; it is the privilege of the strong. And whoever attempts it, even with the best right, but without being _obliged_ to do so, proves that he is probably not only strong, but also daring beyond measure. 43 The virtues of the common man would perhaps mean vice and weakness in a philosopher; it might be possible for a highly developed man, supposing him to degenerate and go to ruin, to acquire qualities thereby alone, for the sake of which he would have to be honoured as a saint in the lower world into which he had sunk. 44 Books for the general reader are always ill-smelling books, the odour of paltry people clings to them. Where the populace eat and drink, and even where they reverence, it is accustomed to stink. One should not go into churches if one wishes to breathe pure air. 44