 Yet Nietzsche could not embrace the view that the flourishing of “higher men” will appeal to “our tendency” to admire such men or to any sort of “common” attitude, given the logic of his critique of morality. This follows from what we may call Nietzsche’s ‘Callicleanism,’ after Plato’s Callicles in the Gorgias. It has now become something of a commonplace for commentators to note that Nietzsche did not accept one sort of Calliclean view, namely, the view that “anyone who is to live aright should suffer his appetites to grow to the greatest extent and not check them” (Gorgias, 419e) (cf. Nehamas 1985: 202–203; BGE 188). Yet there remains a more important respect in which Nietzsche’s view is Calliclean: namely, in its embrace of the Calliclean doctrine that the inferior employ morality to make “slaves of those who are naturally better” (Gorgias, 491e-492a), that the weaker folk, the majority…frame the laws [and, we might add, the morals] for their own advantage’ in order to ‘frighten [the strong] by saying that to overreach others is shameful and evil’ (Gorgias, 483b-d). In short, Callicles’ view is that morality is simply the prudence of the weak, who unable to do what the strong can do, opt instead to put the actions of the strong under the ban of morality. This, of course, is essentially Nietzsche’s view as well. So, for example, Nietzsche describes slave morality as simply ‘the prudence [Klugheit] of the lowest order’ (GM I:13), and he observes that “everything that elevates an individual above the herd and intimidates the neighbor is…called evil” (BGE 201), that “[m]oral judgments and condemnations constitute the favorite revenge of the spiritually limited against those less limited” (BGE 219), and he claims that the “chief means” by which the “weak and mediocre…weaken and pull down the stronger” is “the moral judgment” (WP 345).