Nietzsche’s brand of perfectionism according to Hurka:

In Thomas Hurka’s Nietzsche: Perfectionist he explores how Nietzsche may be a narrow perfectionist. The central claim of narrow perfectionism is that “human good consists in developing whatever properties are fundamental to human nature, and if it affirms specific goods such as knowledge and achievement it is for embodying these properties” (10). Nietzsche could be read to hold that the will to power is his conception of essential human nature. Meaning human's essential property is the desire to instantiate power; Hurka interprets this as a factual claim. It is not a teleological claim about human ends because Nietzsche rejects the idea that we always strive for our own good, however a teleology is not needed for a narrow form of perfectionism (15).

Perfectionism is a version of maximizing consequentialism, which is not to be conflated with hedonistic perfectionism. Perfectionist consequentialism judges acts largely by their intrinsic nature which is the strength of will they embody (17). As an anti-egalitarian elitist Nietzsche “rests on a distinctive view about social aggregation”. The value of society depends on the excellence of it most perfect members. Nietzsche is indifferent to the masses who are capable of lesser excellence since the value of a society is evaluated based on the level of perfection of its most capable individuals. Thus there is no value in increasing the total amount of excellence among all of societies members. Also it is not egoism, instead its a agent neutral moral viewpoint where everyone has the same goal of contributing to bringing about the most perfect individuals; thus it requires some to sacrifice their resources for the betterment of the more capable, whereas the most capable are required to perfect themselves.

I have concerns about the possibility of implementing this moral doctrine without destroying the value of excellence. Primarily, I see it as self-defeating for those of lesser excellence to selflessly sacrifice themselves for the betterment of others. For if the most excellent substantially benefit from others sacrifice’s, then those receiving the help from others are prevented from actualizing their own excellence on their own which I think is a requirment of excellence. This of course may be a requirement of excellence that Nietzsche himself rejects. But even if he does, then what valuable benefit can those of lesser excellence contribute considering that by definition they are incapable of greatness?