conflict--to dignify self-interest as sympathy has been dignified, and so to put the two in perpetual opposition. He believed that the former was by long odds the safer impulse for the higher castes of men to follow, if only because of its obviously closer kinship to the natural laws which make for progress upward, but by the same token he saw that these higher castes could gain nothing by disturbing the narcotic contentment of the castes lower down. Therefore, he was, to that extent, an actual apologist for the thing he elsewhere so bitterly attacked. Sympathy, self-sacrifice, charity--these ideas lulled and satisfied the chandala, and so he was content to have the chandala hold to them. "Whom do I hate most among the rabble of today? The Socialist who undermines the workingman's instincts, who destroys his satisfaction with his insignificant existence, who makes him envious and teaches him revenge."[7] In brief, Nietzsche dreamed no dream of all mankind converted into a race of supermen: the only vision he saw was one of supermen at the top. To make an end, his philosophy was wholly aristocratic, in aim as well as in terms. He believed that superior men, by which he meant alert and restless men, were held in chains by the illusions and inertia of the mass--that their impulse to move forward and upward, at whatever cost to those below, was restrained by false notions of duty and responsibility. It was his effort to break down those false notions, to show that the progress of the race was more important than the comfort of the herd, to combat and destroy the lingering spectre of sin--in his own phrase, to make man innocent. But when he said man he always meant the higher man, the man of tomorrow, and not mere men. For the latter he had only contempt: he sneered at their heroes, at their ideals, at their definitions of good and evil. "There are only three ways," he said, "in which the masses appear to me to deserve a glance: first, as blurred copies of their betters, printed on bad paper and from worn-out plates; secondly, as a necessary opposition; and thirdly, as tools. Further than that I hand them over to statistics--and the devil.[8] ... I am writing for a race of men which does not yet exist. I am writing for the lords of the earth."[9] [1] Author of "_Nietzsche et l'Immoralisme_" and other books. The argument discussed appears in an article in the _International Monthly_ for March, 1901, pp. 134-165. [2] In the _North American Review_ for Dec., 1904. [3] A more extended treatment of this point will be found in "Men _vs._ the Man," by Robert Rives La Monte and the present author: New York, 1910. [4] In "The Kingdom of Man," London, 1907. [5] John XIII, 34. [6] "Nietzsche," Boston, 1912. Reprinted in "The Drift of Romanticism," pp. 147-190, Boston, 1913. [7] "_Der Antichrist_," 57. [8] "_Vom Nutzen und Nachtheil der Historie für das Leben_," IX. [9] "_Der Wille zur Macht_", 958. HOW TO STUDY NIETZSCHE