 That this is what Nietzsche means is revealed by the context of his actual remarks about the “value for life.” For example, he comments that “a higher and more fundamental value for life might have to be ascribed to deception, selfishness, and lust” (BGE 2, emphasis added). But what sort of “life” is, e.g., “selfishness” valuable for? As Nietzsche writes elsewhere (e.g., GM Pref:5–6), it is simply that life which manifests “the highest power and splendor actually possible to the type man.” And similarly, when Nietzsche says that a “tendency hostile to life is therefore characteristic of morality,” it is clear in context that what “life” refers to is “the type man” who might be “raised to his greatest splendor and power” (that is, but for the interference of MPS) (WP 897). In short, then, the things Nietzsche identifies as “valuable” for life are those he takes to be necessary for the flourishing of the highest types of life (or human excellence), while those that he identifies as harmful to it are those that he takes to be things that constitute obstacles to such flourishing. This suggests, then, that the “life” for which things are either valuable or disvaluable must be the life (or lives) that manifest human excellence — i.e., the lives of “higher men.”