Bronze Age Pervert

"Who wins in the sexual market as it is formed in a particular society, who gets to breed, is closely related, nearly identical to the question of how the next generation in that society is to be constituted. The question of the sexual and breeding laws is therefore identical to the question of regime, constitution, or foundation as such."

"To speak of superior and inferior ways of life is necessarily to deny that every form of life has dignity or meaning. But, in particular, the net effect is to deny that mere life has any worth."

"It is telling that in the language of Homer there are quite a few ways to express that one man is better than another. But none of these refer to the virtue of piety or ability to tell divine laws. The most legitimacy and honor are received from objective and manifest qualities or virtues: ... personal courage in battle, and ability to give good counsel in the assembly of armed men."

"As Strauss points out, Nietzsche does not believe in "a science of morals which teaches the only true morality," and this specifically includes rational or utilitarian morality: rather for Nietzsche what is natural is only the binding or burdening of man to precisely unnatural and unreasonable laws. "Over and against the ruinous permissiveness of anarchism, Nietzsche asserts that precisely long-lasting obedience to unnatural and unreasonable nomoi is the ‘moral imperative of nature.' Physis calls for nomoi while preserving the distinction, nay, opposition of physis and nomos."

"Nietzsche's rejection of a rational morality is based on his rejection of a utilitarian morality; it is precisely the binding of man to arbitrary, even absurd laws, to laws which serve no particular benefit, that is the character of morality. Religion, premodern polytheism then, cannot emerge out of a utilitarian morality as in the model of Hume. Peoples themselves are the result of the founding acts of creative prophets; much as in Rousseau, Nietzsche believes such prophets or founders—legislators in the highest sense—are the origin therefore of mores and conventions by which peoples live. In this task the founder uses religion, but the religious experience of such founders, and by extension religious experience in general, is therefore not reducible to calculation of benefit or of self-interest."

"The salvation and training of this biological type that provides ‘raw material’ for both the philosopher and the tyrant is Plato’s fundamental political concern. The production—the breeding—and training of this biological specimen—the production of genius—is the original and fundamental function of political philosophy on the one hand, and of tyranny on the other."