 This explanation of a person’s moral beliefs in terms of psycho-physical facts about the person is a recurring theme in Nietzsche. “[M]oralities are…merely a sign language of the affects” (BGE 187), he says. “Answers to the questions about the value of existence…may always be considered first of all as the symptoms of certain bodies” (GS P:2). “Moral judgments,” he says are, “symptoms and sign languages which betray the process of physiological prosperity or failure” (WP 258). “[O]ur moral judgments and evaluations…are only images and fantasies based on a physiological process unknown to us” (D 119), so that “it is always necessary to draw forth…the physiological phenomenon behind the moral predispositions and prejudices” (D 542). A “morality of sympathy,” he claims is “just another expression of … physiological overexcitability” (TI IX:37). Ressentiment — and the morality that grows out of it — he attributes to an “actual physiological cause [Ursache]” (GM I:15).