Admitting this, we must admit the inevitable corollary that morality in the absolute sense has nothing to do with truth, and that it is, in fact, truth's exact antithesis. Absolute truth necessarily implies eternal truth. The statement that a man and a woman are unlike was true on the day the first man and woman walked the earth and it will be true so long as there are men and women. Such a statement approaches very near our ideal of an absolute truth. But the theory that humility is a virtue is not an absolute truth, for while it was undoubtedly true in ancient Judea, it was not true in ancient Greece and is debatable, to say the least, in modern Europe and America. The Western Catholic Church, despite its extraordinarily successful efforts at permanence, has given us innumerable proofs that laws, in the long run, always turn upon themselves. The popes were infallible when they held that the earth was flat and they were infallible when they decided that it was round--and so we reach a palpable absurdity. Therefore, we may lay it down as an axiom that morality, in itself, is the enemy of truth, and that, for at least half of the time, by the mathematical doctrine of probabilities, it is necessarily untrue.
If this is so, why should any man bother about moral rules and regulations? Why should any man conform to laws formulated by a people whose outlook on the universe probably differed diametrically from his own? Why should any man obey a regulation which is denounced, by his common-sense, as a hodge-podge of absurdities, and why should he model his whole life upon ideals invented to serve the temporary needs of a forgotten race of some past age? These questions Nietzsche asked himself. His conclusion was a complete rejection of all fixed codes of morality, and with them of all gods, messiahs, prophets, saints, popes, bishops, priests, and rulers.
The proper thing for a man to do, he decided, was to formulate his own morality as he progressed from lower to higher things. He should reject the old conceptions of good and evil and substitute for them the human valuations, good and bad. In a word, he should put behind him the morality invented by some dead race to make its own progress easy and pleasant, and credited to some man-made god to give it authority, and put in the place of this a workable personal morality based upon his own power of distinguishing between the things which benefit him and the things which injure him. He should (to make the idea clearer) judge a given action solely by its effect upon his own welfare; his own desire or will to live; and that of his children after him. All notions of sin and virtue should be banished from his mind. He should weigh everything in the scales of individual expedience.