 In his Genealogy of Morals, Friedrich Nietzsche targets Kant’s separation of pleasure in beauty from desire, a separation that is designed to make beauty available to all human beings (Nietzsche 1887 [1998], book 3, section 6, the first page, but not what follows, which targets Schopenhauer). This criticism is distinct from criticism of the idea that judgments of beauty are valid for all human beings. Nietzsche protests that the idea of pleasure in beauty is cut-off from the particularities and idiosyncrasies of our passionate lives is unrealistic and undesirable. It is not clear who is right here. The nub of the issue is the nature of pleasure in the beautiful. Does it have its source in what Human beings share, or in what distinguishes them? Kant might argue, against Nietzsche, that seeing pleasure in beauty as springing from what varies between people, not only places people at the mercy of their good or bad aesthetic upbringing, but also makes untenable the normative claims to correctness or universal validity that are part of judgments of beauty, as we ordinarily conceive of them. “Ought”, in this case, seems to imply “can”. If we lack what it takes to appreciate a certain beauty, then it cannot be required of us, and the normativity of the judgment of taste would be lost. Or so it seems. If judgments of beauty were based on variable pleasures or displeasures, then it seems that the claim to correctness is fraudulent.