Nietzsche’s ethical egoism is addressed critically by examining the ruthless advice a seasoned survivor offered to young Elie Wiesel in Buchenwald. Every captive must fight for himself, he barked, and not think of any other captive. Referring to Wiesel’s aged, infirm father, the survivor suggested that the exploitation of others, including family members, is crucial for self-preservation. Readers learn that this ruthless advice is consistent with Nietzsche’s bold argument that whatever brings harm to me, the individual egoist, is harmful-in-itself. Different ways of conceiving the seasoned survivor are explored. Is he best conceived as one of Jasper’s psychopaths? One of Solzhenitsyn’s gorilloids? Or a human being whose guidance is consistent with Wilson’s reading of nature’s mammalian plan? While answering this question for themselves, readers also learn that Nietzsche would have had a redeeming view of the seasoned survivor, conceiving him as an enhancement of the biological type, Homo sapiens: A more whole human who is a more whole beast, thus a noble barbarian who is a paradigmatic example of Homo natura. This translation of humankind back to nature is conceived as a risky post-Darwinian experiment by means of which Nietzsche tried to align his thinking with the instinctual character of natural humans in the state of nature. With this in mind, the author suggests that both Christian values and this study’s burning question were transvalued in Nietzsche’s philosophy of the future. The critical question, “is there a line at which the moral judgment of survival behavior ceases?” would receive a resounding “Yes,” such that in a time of barbarism, disregard for the needs of others, the exploitation of others, even the barbaric treatment of others becomes the rule, rather than the exception.