Key Characteristics that Comprise the ‘Noble Man’
Nietzsche exposes the wanting state of the Nineteenth and Twentieth Centuries’ moral rationale, highlighting the most challenging, yet simple, prescription of embracing the all unaltered natural law on the order of human existence – as the only credible solution which can restore man to self re-discovery and to realizing the initial moral code of expression (Nietzsche, 2004, p. 219).
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It has hitherto been the concern of our aristocratic society to discover and define the various perspectives of exalting ‘man’ since time began, unknown to us that our society is stratified into varied ‘social status cocoons’ in a drive to define human worth (Nietzsche, 2004, p. 212). These social cocoons which have been handed down from generation to generation- currently still prevailing steadily mar the human society with such moral decadence as oppression, slavery, corruption and the vain embrace of vanity.
Societal moral decadence is best evidenced in the uninformed self justification, self righteousness, the ardent desire for self actualization and self realization, the drive for recognition, and the craving for power – even the earnest desire to retain power (Nietzsche, 2004, p. 212) .Hence, the once noble man has deteriorated in personal and societal degradation to the point of subjecting him/herself to weak and beggarly moral codes of justification standards.
Aristocracy has bequeathed us with records of the ever enduring and prevailing corruption trends, yet the aristocrat has forsaken his kingly prerogative and yielded to mere functions of loyalty (Nietzsche, 2004, p. 213).
This has paved the way for the popular fundamental principles of the world to take root and gain preeminence, which has indoctrinated man to blindly ape the strivings of men so that he/she may not suffer reproach, rejection or exploitation – culminating to the festering and incurable wound of sacrificing one’s own will; self denial. To escape these strong delusions, the noble man critically analysis their basis and resists all the loopholes which suppress man’s autonomy (Nietzsche, 2004, p. 213).
The prevailing diversity of moralities can be classified into two distinct forms; the master- morality and the slave morality, on the basis of who formulates societal moralities (Nietzsche, 2004, p. 214). The former originates from the ruling caste, who gladly assumes superiority over the ruled and the latter from the suppressed peasants.
Master- morality’s view of the ‘good’ regards the social status (order of rank), is exalted, parades itself and is of a proud disposition. The noble man, on the other hand, approves himself as the designer of moral values, he seeks no human praise rather he makes rational moral decisions upon examining all parameters (Nietzsche, 2004, p. 214).
In essence, he is not only true and kind to himself but also to his fellow humans. He is generous to the needy and refrains from doing those moral practices which are offensive to himself; for in so doing he in one way or the other declares the act offensive in itself to all humanity, thus guiding and protecting humanity from ills (Nietzsche 2004, p. 214).
Survival for the fittest’ has characterized the aristocratic community in all human settings, for instance, the aristocratic common wealth of Venice with men poised to power retention under all cost, with great struggle for resources- men seek their species to prevail lest they be exterminated (Nietzsche, 2004, p. 215). Yet the noble man conducts himself safely, in a good natured manner, is somewhat stupid and is prone to deception. He bears all the scone for slave morality, being at the threshold of being deprived his autonomous rights.
Universal moral trends are cross cutting and need to be within easy access to all human social strata, for instance, the fundamental desire for freedom, the instinct for happiness, and the autonomous liberty are as much a right to the slave morality as they are for the estimation of the aristocratic society (Nietzsche, 2004, p. 215).This is the underlying principle which demystifies the cross cutting passion for love in all moral settings of the human society.
Vanity is arguably one of the most complex and difficult things for the noble man to understand; it baffles the noble man’s mind on how vanity finds its authentic applicability in social and moral settings of the human community (Nietzsche, 2004, p. 216). One would readily deny it even when he is attached to and upholds it, upon examination through inquisitive interrogation.
While one may approve of the concept of vanity in human settings, there is a great risk of mistaken identity as pertains to one’s own values, yet at the same moment seeking a proper acknowledgement from people based on the precise estimation of his/her value (Nietzsche, 2004, p. 217).
Otherwise, the noble man would find him/her self in compromising situations whereby he/she would be compelled to concur with other people’s ideas centrally to his/her convictions. Thus, of necessity the noble man ought to understand that from ancient days the ordinary man was that, which he passed for. This would give him/her the audacity, courage and the autonomy to assert and uphold his/her convictions (Nietzsche, 2004, p. 217).
The human instinct of rank is above a true reflection of a higher rank to which all reverence should be duly and gladly ascribed. It is thus in accordance to tester of souls, with the noble aim of establishing the ultimate value of a soul, to let those things which are not of the highest rank occasionally occur and refine the unalterable rank of the soul (Nietzsche, 2004, p. 218).
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For, as surely as the highest order exists, even so would every object of defilement be expelled, when the soul yields to what is worthy all due respect. Contrary to the perceived notion that no one should touch anything, that there are holy experiences before which one must take off their shoes and keep away the unclean hand, the noble man recognizes his royal position of rank and goes right into the order of the highest rank (Nietzsche, 2004, p. 218).
The moral constitution in the soul of every child is subject to that of his ancestors and cannot be easily effaced, even so not now, thus a child draws the persistent plebeians of all times; varied offensive incontinences, sordid envies and clumsy self-vaunting from their ancestors as surely as bad blood (Nietzsche, 2004, p. 218).
A noble man is egoistic, belonging to the essence of the ‘high rank nobles’, to whom other beings must naturally subject themselves. On account of true justice, the noble man accepts the unalterable fact of his egoism without reservations for it is a true endorsement of natural laws (Nietzsche, 2004, p. 219).
The noble man also, does recognize and appreciate the fact that there are other equally favored as he, and thus liberates himself by taking his place in enjoying the natural endowments with fellow ‘high rank nobles’. He honors himself in other people by giving and sharing liberally as the natural law of requital prompts him, for even the law is within him (Nietzsche, 2004, p. 220).
The noble man is exalted, yet does not regard it. He is swayed humbled and brought low, yet he unflinchingly knows that he is at the top (Nietzsche, 2004, p. 220).
Nietzsche Friedrich. Beyond Good and Evil. New York. Barnes & Noble, 2004. Print.