By Cécile Verhille
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The Ubermensch thus 26 Nietzsche & the Political instantiates a justification of humankind grounded in its reality, rather than in some abstract ideal. The iibermensch thus constitutes Nietzsche’s general answer to the founding question of politics: “we” should undertake to breed a type of individual whose pursuit of self-perfection contributes to the enhancement of humankind and thereby justifies our own existence. “We” should undertake the establishment of a political regime that will in turn envision the iibermensch as its unimaginable, singular product.
With respect to this precise point, he does not mince his words: The essential characteristic of a good and healthy aristocracy, however, is that it . . accepts with a good conscience the sacrifice of untold human beings who, for its sake, must be reduced and lowered to incomplete human beings, to slaves, to instruments. (BGE 258)l’ Nietzsche thus presents slavery as a necessary, indispensable practice in those hierarchically organized societies that contribute to the permanent enhancement of humankind (BGE 44), a practice he associates with spiritual husbandry: “Slavery is, as it seems, both in the cruder and in the more subtle sense, the indispensable means of spiritual discipline and cultivation, too” (BGE 188).
The imaginary “free spirits,” for example, were summoned in order that their “brave companionship” might “keep [him] in good spirits while surrounded by ills” (H I:P:2). These communitarian and pluralist currents in Nietzsche’s political thinking furthermore reflect his lifelong yearning for a community in which he might realize his destiny as a philosopher and lawgiver. s As these examples indicate, however, Nietzsche’s impulse toward community is characteristically deflected by his tendency to identify only with imaginary communities, including those of the mythical past and future.