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is an immoralist because in all things he is not interested in abolishing suffering, his own or that of others.

The free human being is immoral because in all things he is determined to depend on himself and not upon a tradition . . .' (D, I: 9). . . . 'free spirit', and the sort of 'free thinker' common at the time who is interested in increased political freedom, democracy and equality ('modern ideas'). These latter types he calls 'levellers', because they attribute all human ills to social injustice and inequality, and try to address them by changing society, sharing out wealth, giving everyone equal rights, etc. (i.e. seeking to 'level' the social conditions of life). The ultimate goal of such people, he argues, is to abolish suffering. However, the best examples of humanity have grown up in conditions ('soil') where life was most difficult, and suffering has played an integral part in making the 'plant' vigorous. Nietzsche's 'free spirits' are almost the complete opposite to the free-thinking modern man... the final part of this section is then devoted to an evocative description of some of the qualities of the new philosophers that differentiate them from the 'levellers': they are 'full of malice towards the lures of dependence', 'curious to the point of vice', 'grateful even to distressful change and illness', and so on. The list, whilst it also contains some traditional philosophical virtues (they must be 'collectors and arrangers', 'thrifty in learning and forgetting'), is intended to show how the new philosopher will be shaped by hardship and discipline, and will not be afraid to ask difficult or uncomfortable questions... he will be nondogmatic, variable and flexible in nature (but hard when he needs to be), and his search for truth will be a dynamic one, where the question of what 'truth' itself is will not go unasked. (Southwell 2009: 43-4

is constantly overcome: five steps from tyranny, close to the threshold of the danger of servitude.

constantly overcome: five steps from tyranny, close to the threshold of the danger of servitude.

is one concerned contentment, but more power... not peace at any price, but war... not virtue, but efficiency.

Not contentment, but more power... not peace at any price, but war... not virtue, but efficiency (virtue in the Renaissance sense, virtu , virtue free of moral acid). Friedrich Nietzsche

is one who hates all habituation and rules, everything enduring and definitive.

the free spirit hates all habituation and rules, everything enduring and definitive' (HH, I: 'Woman and Child,' 427),

's degree of power is matched by a corresponding degree of freedom from good and evil.

Every high degree of power always involves a corresponding degree of freedom from good and evil. Friedrich Nietzsche

is the enemy of fetters, the non-adorer, the dweller in the woods. As such, he is hated by the people as the wolf is hated by the dogs.

But he who is hated by the people, as the wolf by the dogs is the free spirit, the enemy of fetters, the non-adorer, the dweller in the woods. Friedrich Nietzsche

is one who must first be an annihilator who breaks values and lives at cross-purposes with morality. Thus, the highest evil belongs to the greatest goodness, but this is being creative.

and whoever wants to be a creator in good and evil must first be an annihilator and break values. . . ..Thus the highest evil belongs to the greatest goodness: but this is being creative.

is a warrior; he tramples ruthlessly upon the kind of comfort which grocers, Christians, cows, women, Englishmen and other democrats worship in their dreams.

The man who has won his freedom tram_plus ruthlessly upon the kind of comfort which grocers, Christians, cows, women, Englishmen and other democrats worship in their dreams. The free man is a warrior.

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