 Recall, now, that Foot wanted to resist the view that in his revaluation Nietzsche simply “present[s] us with a clash of interests — the good of the strong against that of the weak” (1973: 162); instead, Foot suggests that Nietzsche is appealing to a ‘common’ tendency to admire higher men, men who would otherwise be thwarted by the reign of moral values. But for a Calliclean like Nietzsche, it is part of the very appeal of morality that it does thwart the flourishing of higher men. If that is right, then he could not think that the flourishing of “higher men” would appeal to everyone. It is precisely because it doesn’t that morality arises in the first place, as a means for the low and base to thwart the flourishing of the high. This is not to deny that higher men may still be admirable in the eyes of the base and low (hence their envy); it is to deny, however, that Nietzsche’s evaluative perspective — that it is an objection to morality that it thwarts the high — could enjoy a privilege in virtue of this shared admiration. On the Calliclean picture, there is a fundamental hostility between the high and low, the strong and the weak, one which will not be bridged by inviting the low to admire the high, or the weak, the strong. “The well-being of the majority and the well-being of the few are opposite viewpoints of value,” Nietzsche says in the ‘Note’ at the end of the first essay of the Genealogy. And in Nietzsche’s revaluation, it appears, there is no evaluative standpoint from which one could successfully mediate and reconcile the normative claims of the opposing moralities.