 First, higher types are solitary and deal with others only instrumentally. “Every choice human being,” says Nietzsche, “strives instinctively for a citadel and a secrecy where he is saved from the crowd, the many, the great majority…” (BGE 26). “[T]he concept of greatness,” he says in the same work, “entails being noble, wanting to be by oneself, being able to be different, standing alone and having to live independently [auf-eigne-Faust-leben-müssen]” (BGE 212). Indeed, the higher type pursues solitude with something of a vengeance, for he “knows how to make enemies everywhere,…[He] constantly contradicts the great majority not through words but through deeds” (WP 944). Unsurprisingly, then, the great or higher man lacks the “congeniality” and “good-naturedness” so often celebrated in contemporary popular culture. “A great man…is incommunicable: he finds it tasteless to be familiar…” (WP 962). More than that, though, the higher type deals with others, when he has to, in a rather distinctive way: “A human being who strives for something great considers everyone he meets on his way either as a means or as a delay and obstacle — or as a temporary resting place” (BGE 273). Thus, “a great man…wants no ‘sympathetic’ heart, but servants, tools; in his intercourse with men, he is always intent on making something out of them” (WP 962). The great man approaches others instrumentally not only because of his fundamental proclivity for solitude, but because of another distinguishing characteristic: he is consumed by his work, his responsibilities, his projects.