Yes, this “unconditional” or unchecked/unmediated “will to the objective(value)” is only part of the equation, and without its counterpart - what we call “subjective existence” - it is only massive destructivity of the subject it/him/herself. Why is this? The following gives us a clue: “The will of non-living things is stronger than the will of living things”. What does this mean? Objectivity-“as-such” being thus and ONLY a will to non-self. This is (self)destructivity par excellence.
As you say, criticism must include constructivity, at least implicitly so - where it does not, it only lays waste indiscriminately to… itself. As the scope and external power of this critical capacity expands its interior erodes, it becomes increasingly unstable and precarious until, at a critical (no pun intended, but there is a nice double-meaning here) juncture its structure/s collapse.
Will to objectivity-as-such (especially where one wills this in a not fully acknowledged or known manner) is itself grounded in the implicit (and mistaken) need to derive the is, or so it seems to me. This implicit need itself seems to arise from the presence of unacknowledged metaphysical assumptions near the root of one’s (thinking-feeling) being–a disconnectivity or insufficient (self)overlapping of valuation.
Exactly. And this belief can only be sustained to the extent that one never, ever attains what one otherwise (admittingly or not) aspires to with/in this believing. We can see this as literally the will to/of the “non-living” escaping the encompassing context of a will of/to “living things”, to the “living-as-such” or of its only just itself. This “will to/of the living” contra willing objectivity-as-such is the axiom, or posited violence with which we remove all mistaken needs for is-derivation. But the crux is that, for this imposition to be properly violent, potent and complete, it must be intentional, fully conscious. The history of philosophy up until the present, including Nietzsche, has been the history of only semi-conscious positing of the violent axiom of ‘life-as-such’ imposed upon the will of the non-living. It makes perfect sense that this limit can only be seen and overcome by the adoption of a perspective which subordinates the distinction “living” and “non-living” to a higher unity and difference: value, valuing-activity (i.e. both living and non-living things value).
Yes----at least. This is only the barest beginning. Yet the abyssal distance between this initial ‘point’ and all that comes before it and is insufficient to it seems, for many, insurmountable. The inertia of the past world-history of what I will call “self-abdicating valuation” and all that stems, imperfectly, from it—what has thus far been too afraid to stare itself fully in the mirror—still presents a massive barrier, veiling this understanding from all save the most radically open and totally honest thinkers, who are fully capable of re-evaluating EVERYTHING they previously held cherished and true. Lacking such a prerequisite of un-hindered intellectual honesty, I have strong doubts that this higher perspective of value-ontology could ever penetrate the massively closed inertial structures everywhere faithfully obedient to the dictums of the past.
I think this is it, yes. As Heidegger said, truth is what is closest and thus what is furthest away- the most indistinguishable. It takes a severe nihilistic will to insert degrees of separation even here. Nietzsche was far too optimistic to consciously possess such a nihilism (but we see the fruits of his (and others, sauwelios here being one example) inability to separate himself from such a standard of a willing in the more non-conscious realm).
Absolutely, yes.
Additionally, I think no one here has taken the more careful time to really understand what Nietzsche is saying where you quote him in this OP… readers here would be wise to revisit these passages with more authentic and un-closed desire, as opposed to a feeling of obligation or duty.