In "The Dawn of Day" Nietzsche's conception of class distinction is defined and related to his later teachings. Throughout his analyses runs a subtle undercurrent of his doctrine, of social segregation which finds definite expression toward the end of the volume where modern socialism, with its altruism and philanthropy, is traced to its birth in Nazarene morality. In place of this present popular form of ethics Nietzsche proposes a social régime in which aristocratic culture will be set apart from mere utilitarian culture by very definite boundaries. He argues that not only is this disassociation in accord with the instincts of mankind, but that, as a workable theorem, it adequately answers the needs of present conditions. The slave-morality and the master-morality which he develops in his later works are defined tentatively and suggested by inference in many of the aphorisms. Out of this conception grew his dominant principle of the "will to power," and in "The Dawn of Day" we find this principle set forth in adequate definition for the first time, although the development of the idea is left till later. However, Nietzsche makes clear its point of divergence from the Schopenhauerian theory of the "will to live" as well as from the Darwinian theory of the survival of the fittest. But it is not alone abstract theory that occupies the pages of this book. Nietzsche is never the mere metaphysician battling in an unreal world. There are few dark closets and secret passageways in his thought. Beyond a metaphysical hypothesis he does not go. He adheres to demonstrable formulas, and reasons along lines of strictest reality. The practical man he holds in high esteem, and constantly praises the advance of science. He devotes pages to the blowing to pieces of metaphysical air-castles. But, as I have previously pointed out, he is in no sense of the word a materialist; nor is his assumption of the world that of the realists. Life to Nietzsche is an eternal struggle toward--no goal. The lessons the world has to teach are as so much false doctrine. The meaning of life--the so-called absolute truth--is but a chimera. Intelligence is a process, not an ultimatum. The truth is mobile and dual, dependent on varying causes. In accepting the material world, Nietzsche does not grant it. In assuming natural laws, he denies them. In his adherence to logic and to the processes of cause and effect, he is accepting phantoms and inconsistencies, and yet it is along these lines that the race progresses.