"The Dawn of Day" nevertheless ranks among Nietzsche's best works. Its title, frankly symbolic, reflects the nature of its contents. It was the beginning of Nietzsche's positive philosophy. In it he begins his actual work of reconstruction. Many of its passages form the foundation of those later books wherein he augmented and developed his theories. However, there is here no radical change in his thought. The passages are logical sequences to that simple nihilism of prevailing customs which occupied him in his former essays. In his earliest beginnings we can see evidences of the direction his teachings were to take. His books up to the last were mainly developments and elaborations of the thoughts which were in his mind from the first. Though often vaguely conceived and unco-ordinated, these thoughts were the undeniable property of his own thinking. Although there have been many attempts to trace eclectic influences to the men of his time, and especially to Schopenhauer, the results of such critical endeavours have been easily controverted by the plainest of internal evidence. The philosophical Nietzsche has his roots firmly implanted in the scholastic Nietzsche; and though in superficial and non-important phases of his thought he changed from time to time, the most diligent research fails to reveal direct contradictions in any of his fundamental doctrines. In "The Dawn of Day" Nietzsche goes again into the origin of morality. He carries his analyses further and supports them by additional enquiries and by more complicated processes of reasoning. Having ascertained the place which morals assume in the human scale and determined their relation to racial necessities, he points out that their application as permanent and unalterable mandates works havoc in any environment save that in which they were conceived. Inasmuch as all morality is at bottom but an expression of expediency, it follows that, since the means of expediency change under varying conditions, morality must change to meet the constantly metamorphosing conditions of society. And since the conditions of life are never the same in all nations, moral codes must likewise adapt themselves to geography in order to fulfil their function. The existing code of morals, namely: the Christian doctrine, grew out of conditions which were not only different from those in which we live to-day, but in many instances diametrically opposed to them. Nietzsche saw a grave danger in adhering to an ethical system which was not relative to the modern man, and argues that the result of such a morality would produce effects which would have no intelligent bearing on the racial problems of the present day. Knowing the deep-rooted superstition in man regarding the "divine" origin of moral laws, he undertakes the task of relating all ancient codes to the racial conditions existent at their inception, thus constructing a human origin for them.