 Nietzsche is not arguing here that — in contrast to the view of MPS — suffering is really intrinsically valuable (not even MPS claims that). The value of suffering, according to Nietzsche, is only extrinsic: suffering — “great” suffering — is a prerequisite of any great human achievement. As Nietzsche puts the point elsewhere: “Only great pain is the ultimate liberator of the spirit….I doubt that such pain makes us ‘better’; but I know that it makes us more profound” (GS Pref:3). Nietzsche’s attack, then, conforms to the model sketched above: (i) he rejects the view that happiness is intrinsically valuable; and (ii) he thinks that the negative attitude of MPS toward suffering obscures its important extrinsic value. (There is reason to think that, on this second point, Nietzsche is generalizing from his own experience with physical suffering, the worst periods of which coincided with his greatest productivity. Indeed, he believed that his suffering contributed essentially to his work: as he writes, admittedly hyperbolically, in Ecce Homo: “In the midst of the torments that go with an uninterrupted three-day migraine, accompanied by laborious vomiting of phlegm, I possessed a dialectician’s clarity par excellence and thought through with very cold blood matters for which under healthier circumstances I am not mountain-climber, not subtle, not cold enough” (EH I:1).)