It will be seen by the discriminating that Nietzsche in... bidding his renaissant aristocrats to ignore morality in favour of their own individual needs was, in reality, allotting them a difficult task, and one that from the moral point of view is often commended. Yet the distinction must be insisted upon that an individually determined adjustment of means to ends is contrary to the very spirit of popular morality, however externally it may appear to be high morality. For the aristocrat in determining his own mode of life specifically repudiates any universal value in it. He not only does not accept the common mode of life, but he has no desire to make his own mode common. That, in fact, is the distinction between the aristocrat and the demagogue turned tyrant. The mark of the plebeian raised to power is that he desires his values to become universal. He desires all men to say, do, think and feel as he says, does, thinks and feels. But the true aristocrat desires that all men shall be like himself free, self-ruling, self-choosing. But this reticence and self-denial are also difficult to maintain in the face of popular sophistry. Nietzsche, however, makes it clear that war against popular sophistry is the normal condition of the aristocrat. To develop individual power there is needed a long purpose and a great resistance; and what resistance can be greater than that offered by the multitude? Hence, in one sense, the multitude with their gods are indispensable to the creation of the powerful man. As a sort of battlefield and place of exercise, the populace serve the needs of the aristocrat.