 But Hussain (2011) persuasively argues that if we shift our focus away from the pursuit of power in any narrow sense to the broader (and quite Nietzschean) idea that growth, strength, power-expansion, and the like are all manifestations of life, then at least some of Leiter’s philosophical and most of his textual objections can be avoided. On the resulting picture, Nietzsche’s position reads as a form of ethical naturalism, arguing that expression of these fundamental life tendencies is good for us precisely because they are our basic tendencies and we are inescapably in their grip (Hussain 2011: 159, et passim). It remains unclear that this view can avoid the objection rooted in the possibility of pessimism (i.e., that the value of life/power cannot follow from its inescapability for us, since that might be a state to which we are condemned). Given his engagement with Schopenhauer, Nietzsche should have been sensitive to the worry. But Hussain (2011) shows that a substantial strand of Nietzschean texts do fit the picture, and that many other nineteenth-century philosophers who share Nietzsche’s anti-supernaturalist commitments were attracted by such naturalist arguments from inescapability.