Replies

N. appears briefly in a later chapter, about Hegel's pride:

Thus the apologia for pride embraces a doctrine of the historical beneficence of moral evil. Moreover, Hegel verges on the complete and explicit "transvaluation of values" that Nietzsche later carried through. He argues that those who would morally condemn the great man's "master-passion" as a vice are mean-minded souls consumed, like Homer's Thersites, with envy and resentment. They are "psychological valets," exponents of "Thersitism." This suggests a morality of pride, which does not simply justify it by its historical fruits but glorifies in it for its intrinsic beauty and goodness. Nietzsche drew this radical conclusion when he propounded his "morality of self-glorification" based on "pride in oneself, a radical enmity and irony toward "selflessness." Out of it emerges the well known Nietzschean antithesis between "master-morality" and "slave-morality." The former is the morality of pride. The latter, which is said to have its source in envy and resentment, is Hegel's servile Thersitism broadened to include the whole of the Hebraic-Christian moral tradition.

Perhaps it is worth mentioning that the Ecclesiast (ch. 4) cites both the oppressor and the envious as examples vanity.

Here is an outline of the chapters in Tucker:

I. THE PHILOSOPHICAL BACKGROUND
1. The Self as God in German Philosophy
2. History as God's Self-Realization
3. The Dialectic of Aggrandizement
.
II. FROM HEGEL TO MARX
4. Philosophy Revolts against the World
5. Metaphysics as Esoteric Psychology
6. Marx and Feuerbach
7. The Rise of Philosophical Communism
.
III. ORIGINAL MARXISM
8. Working Man as World Creator
9. Alienation and Money-Worship
10. Communism-The Self Regained
.
IV. MATURE MARXISM
11. Two Marxisms or One?
12. The New Materialism
13. Division of Labor and Communism
14. The World as Labor and Capital
15. The Myth and the Problem of Conduct
.
Conclusion: Marx and the Present Age

In the Preface Tucker gives a brief interpretation of Marxism: "here [is] the economic interpretation of history and the conception of communism have as their setting a comprehensive scheme of thought that is philosophical in character. Its subject is man and the world--self-estranged man in an "alienated world" as Marx called it. The world revolution is conceived as the act by which estranged man changes himself by changing the world. Instead of being divided against himself as always in the past, man is to be restored to his human nature--and this is what Marx means by "communism."

I highly recommend the book.