We have examined how Nietzsche engaged in a critical dialogue in his Beyond Good and Evil; another topic he examines in this ways is morality. “Every morality is, as opposed to laisser aller, a bit of tyranny against ‘nature’” (sec. 188 ) The mention of laisser aller or the freedom to be for we English speakers, emphasizes Nietzsche’s desire to promote what he considers life-affirming. For Nietzsche morality is considered life-denying because it violates the relativity and diversity of life. Moralities impose artificial, homogenous systems of behavior on people that because of cultural, personal, and even spatial distances can never follow them. Further more human nature strains against the bonds of morality, so society breeds obedience into men and corrupts their natural instincts: “obedience has until now been bred and practiced best among humans… Human development has been so strangely restricted… because the herd instinct is inherited best, at the cost of the skill of commanding.” (sec. 199)

Nietzsche identifies the source of the bondage of morality as distinctly Abrahamic. Judeo-Christian values (he does not mention Islam specifically but would certainly include it) have created a climate that distinctly represses: “Their [the Jews’] prophets fused ‘rich’, ‘godless’, ‘evil’, ‘violent’, and ‘sensuous’ into one entity… the slave revolt in morals begins with them.” (sec. 195) In such a system none of the above concepts can be taken on their own merits; all that is possible is a system of binary opposition for “good” things and “evil” ones. Evil things cannot be embraced regardless of context.

Consider, a moment, eating a delicious kabob the vegetables are perfectly roasted, there is a delicate drizzle of sesame oil, and all of the flavors blend perfectly. Yet in the god and evil binary we are considered “sensuous” and by extension evil. We are told to repress our natural reaction to embrace and revel in that experience. In this context it only be denying and debasing ourselves that we can be what they would consider superlative and what Nietzsche would consider herded.

As a result of this position on Judeo-Christian systems we must stop to consider if Nietzsche’s position refers to all moralities or only this sort. The answer, as usual, is yes and also no. Yes because it is hard if not impossible to point to a moral system at this time that does not frame issues in the same kind of binary. Whatever the system we are looking for some bizarre, ethereal good. In philosophy we are told to think toward “higher” forms and to subject the natural workings of our mind to artificial constructions that classify statements with feeling as invalid. Every facet of society is so infected with this thinking that it indeed seems that all moralities do operate in this system. Does that mean, though, that Nietzsche casts the same doubts on all conceivable moralities? Not precisely, because if we can imagine a morality which conformed to a life-furthering model and embraced free human impulses this might be endorsed. But, would such a system be a morality at all or merely life?