 Nietzsche’s famous answer is unflattering to our modern conception. He insists that the transformation was the result of a “slave revolt in morality” (GM I, 10; cf. BGE 260). The exact nature of this alleged revolt is a matter of ongoing scholarly controversy (in recent literature, see Bittner 1994; Reginster 1997, 2021; Migotti 1998; Ridley 1998; May 1999: 41–54; Janaway 2007: 90–106, 223–9; Owen 2007: 78–89; Wallace 2007; Anderson 2011; Poellner 2011; Leiter 2015: 155–77; Snelson 2017; Jenkins 2018; Huddleston 2021), but the broad outline is clear enough. People who suffered from oppression at the hands of the noble, excellent, (but uninhibited) people valorized by good/bad morality—and who were denied any effective recourse against them by relative powerlessness—developed a persistent, corrosive emotional pattern of resentful hatred against their enemies, which Nietzsche calls ressentiment. That emotion motivated the development of the new moral concept evil, purpose-designed for the moralistic condemnation of those enemies. (How conscious or unconscious—how “strategic” or not—this process is supposed to have been is one matter of scholarly controversy.) Afterward, via negation of the concept of evil, the new concept of goodness emerges, rooted in altruistic concern of a sort that would inhibit evil actions. Moralistic condemnation using these new values does little by itself to satisfy the motivating desire for revenge, but if the new way of thinking could spread, gaining more adherents and eventually influencing the evaluations even of the nobility, then the revenge might be impressive—indeed, “the most spiritual” form of revenge (GM I, 7; see also GM I, 10–11). For in that case, the revolt would accomplish a “radical revaluation” (GM I, 7) that would corrupt the very values that gave the noble way of life its character and made it seem admirable in the first place.