Within his polemical treatise On the Genealogy of Morals Friedrich Nietzsche twists standard precepts of morality into a delicious pretzel barely recognizable from original conceptions. The assessment from those belonging to what Nietzsche derisively terms the herd has long held that those in bondage to the more powerful are in firm grasp of the moral high ground over those dominant potentates, but the philosopher expresses fervent disagreement with this view and the basis of that disagreement forms the foundation On the Genealogy of Morals.
Friedrich Nietzsche aggressively reasons an oppositional interpretation by assigning culpability for the transposition of what he insists is the natural state of morality upon the ascension of Judeo-Christian religion to ruling prominence. Within that rise endures a morality fashioned directly as a result of its historical transformation from subordination to sovereignty. During this conversion and augmentation into an entity of superiority and authority, Judeo-Christian morality has sustained its goal of enforcing a higher standard on virtuous meekness, persecution and submission to external dynamisms to define one than it has upon the values of strength, character and the ability to will oneself to power.
Nietzsche’s anxiety over the state of the future of humanity is distinguished by a recurring theme positively insistent in its repetition of a message warning against the danger such a morality fosters: willful victimization that has and will continue to destroy the capacity for humanity to attain its appropriate sense of nobility. The predisposition for self-pity, self-denial and self-sacrifice in return for a reward to be enjoyed only after death that Christianity nurtured among its converts remains alive and well today, if in a marginally transformed manifestation.
The danger of the priestly-slave morality that Nietzsche posed manifests itself in modern society in a variety of forms, one of which is particularly conspicuous. That peril has come to fruition in the irrational devotion to maintaining failed educational system based on victimization and weakness that rigorously imposes an architecture of standardizing mediocrity for the masses by focusing too heavily on student weaknesses rather than aiming for nobility by shifting the focus of instruction to individual student strengths. When one considers that the educational system is the modern day equivalent of the ecclesiastical organization originally responsible for spreading the gospel of priestly-slave morality that Nietzsche criticizes, it becomes clear that the dangers of that system of morality remains just as great.