赫赫，看看尼采是如何描繪猶太和亞洲人的道德觀：
Beyond Good and Evil (the best introduction to his ideas) came out in 1886, and The Geneology of Morals in 1887. In these books, Nietzsche makes clear his great distinction between Herren-Moral and Herden-Moral, that is, the morality of lords and the morality of the herd.
The morality of the herd, from Asia and especially from the JEWs in the days of their subjection, is what he calls traditional Judeo-Christian morality: It is, he says, an ethic of helplessness and fear. With this morality, we keep the powerful and talented under control by appealing to virtues such as altruism-which is an appeal for help and egalitarianism. Secretly, it is, like all motives, a “will to power” -- but a sly, manipulative one. We cry “I am weaker than you, but I am still better than you!”
Under this herd-morality love of danger and power gave way to love of security and peace; strength was replaced by cunning , open by secret revenge, sternness by pity, initiation by imitation, the pride of honor by the whip of conscience,,, and poverty a proof of virtue.
Behind this “morality” is a secret will to power. Love itself is only a desire for possession; courtship is combat and mating is mastery. People imagine that they are unselfish in love because they seek the advantage of another being, often in opposition to their own. But for so doing they want to posses the other being.
The morality of lords, on the other hand, is based on the manly virtues of manhood, enterprise, bravery, courage, honor, power, and the love of danger. It is pagan, western, teutonic. The only rule, he said, is do not betray a friend. In strong men there is very little attempt to conceal desire the cover of reason; their simple argument is, “ I will”.
The contrast between these two moralities is in fact a very productive one:
Herden-Moral : bourgeoisie ,democracy ,welfare ,socialism ,egalitarianism ,human rights ,sympathy ,comfort ,decadence
Herren-Moral: aristocracy , laissez-faire ,merit ,freedom ,honesty ,purpose
