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A Good man (n.) exists on condition of the lie: not wanting to see at any price how reality is fundamentally constituted.
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A Good man (n.) is pleasant because he asks no vigilance of us: our laziness has a good time, and we project that pleasure onto him as his value.
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A Good man (n.) suffers the hemiplegia of virtue — paralyzed on one side, efficient only at being good.
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A Good man (n.) never stops waging war: because he believes in a moral antithesis, the world becomes overfull of things to hate, until he finds nature evil and goodness impossible without grace.
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A Good man (n.) is a tyrant: a species that has made the means to its own life into the standard for all life, and imposes its conditions of existence as "truth," "good," "perfection."
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A Good man (n.) who is modest, industrious, benevolent, temperate is only the ideal slave, the slave of the future.
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A Good man (n.) wished for as the only desirable outcome is like wishing for continual fine weather — the acme of naivete; from a superior viewpoint one wants the growing dominion of evil.
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A Good man (n.) and bad man are merely two types of decadence: in all basic phenomena they agree.
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A Good man (n.) pleases us because he gives us feelings of personal security and equality — the herd glorifying herd nature, its comfort masked in fair words: thus "morality" arises.
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A Good man (n.) is at every stage of civilisation the harmless and useful one — whom one need not fear and yet must not despise.
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A Good man (n.) pleases us because he demands no caution or severity — our laziness has a good time, and we project that well-being onto him as his value.