 Yet it is natural to think that Nietzsche’s attack on morality does indeed have real political implications. When Nietzsche commends the laws of Manu for “mak[ing] possible the higher and the highest types” (A 57), this resonates, all too obviously, with Nietzsche’s central concern that morality is harmful to the highest types of human beings. Yet the undeniable “resonance” fails to show that Nietzsche endorses the laws of Manu. Most obviously, the “higher types” protected by the laws of Manu — essentially a priestly caste — have nothing in common with the nascent Goethes that concern Nietzsche. Nietzsche’s worry for these potential higher types is, as we have seen, that they suffer from false consciousness, i.e., the false belief that “morality in the pejorative sense,” i.e., MPS, is good for them. MPS is a threat to the flourishing of nascent Goethes, and it is this flourishing that interests Nietzsche above all. It would suffice for Nietzsche’s purposes that nascent Goethes give up their faith in MPS — in other words, it is individual attitudes not political structures that are Nietzsche’s primary object (“The ideas of the herd should rule in the herd,” says Nietzsche, “and not reach out beyond it” [WP 287]). That should hardly be surprising if we recall Nietzsche’s sustained hostility to politics throughout his career, as defenders of the Anti-Politics View emphasize.