 But Nietzsche’s perspectivism and his arguments for it go beyond epistemology, or the “theory of cognition” (Erkenntnistheorie), as it was practiced in the broadly Kantian milieu of his contemporary philosophy. (One should say, they “go beyond” the theory of cognition at least; Gemes (2009c, 2013) argues that epistemological interpretations of perspectivism are altogether mistaken, and that it should be taken instead as fundamentally a doctrine within moral psychology, about the drives and affects.) Nietzsche makes perspectivist claims not only concerning the side of the cognitive subject, but also about the side of the truth, or reality, we aim to know. His views on this topic have been highly controversial, with some scholars emphasizing Nietzsche’s apparent denials of truth (either skeptical denials that any truth is ever knowable, or more radical claims that the very idea of truth is somehow incoherent), and others highlighting his own frequent and routine claims for the truth of his own views, as well as the valorization of truthfulness and honesty we saw above (3.B.iv.). A number of different strategies have been proposed for reconciling the tensions between these different strands of text, including the supposition that at least some of Nietzsche’s own claims must fall outside the scope of his denials of truth (Hales and Welshon 2000), the idea that Nietzsche distinguished different senses of “truth” (Schacht 1983; Anderson 1998, 2005), and the developmental proposal that Nietzsche eventually gave up on his denials of truth late in his career (Clark 1990, 1998). (See recent exchanges on this topic between Clark (2018) and Nehamas (2015, 2017, 2018).) In addition to work focused on Nietzsche’s understanding of truth per se, a good deal of scholarly effort has explored the way Nietzsche attempts to build his perspectivism down into the ontology of the world by understanding reality itself as a system of ever-shifting force-centers which themselves constitute a variety of points of view on the whole (notable contributions include Deleuze [1962] 1983; Abel 1984; Poellner 1995; Richardson 1996; Müller-Lauter 1999a; Hales and Welshon 2000; Gemes 2013). These efforts argue for strong connections between perspectivism and the will to power doctrine  (section 6.1).