 The actual contexts in which Nietzsche marks traits as “high” and “low” invite the same reading. Consider, for example, the exposition in the Genealogy (I:14) of the sense in which slave morality is the “prudence of the lowest order” (GM, I:13). According to Nietzsche, slave morality takes certain typical characteristics of the “lowest order” and redescribes them in morally praiseworthy lights. So, for example, their impotence becomes “goodness of heart,” their anxious lowliness becomes “humility,” their “inoffensiveness” and “lingering at the door” becomes “patience”, and their desire for retaliation becomes a desire for justice. If Nietzsche were really a realist about the concept of “lowness”, then we ought to be able to identify the objective facts in virtue of which something is really low. Yet when Nietzsche tries to describe all patience as nothing more than a “lingering at the door” and all humility as simply “anxious lowliness,” it is natural to think that there is no “objective” fact about “lowness” here but simply a polemical and evaluatively loaded characterization. To think that all humility is really “anxious lowliness” is just to identify oneself as one who shares Nietzsche’s evaluative sensibility, one “whose ears are related to ours” (GS 381), one “predisposed and predestined” for Nietzsche’s insights (BGE 30). In short, given the way in which Nietzsche actually speaks of the “high” and “low,” we should understand Nietzsche’s metaethical position as also characterizing these terms: to say that “X is low” is not to describe an objective fact, but rather to identify oneself as sharing in a certain evaluative sensibility or taste.