 There is another, competing reading of Nietzsche’s central complaint about MPS: namely, that it is “harmful to life” or, more simply, “anti-nature.” Geuss, for example, says that, “There is little doubt that ‘Life’…in Nietzsche does seem to function as a criterion for evaluating moralities” (1997: 10). So, too, Schacht claims that Nietzsche “takes ‘life’ in this world to be the sole locus of value, and its preservation, flourishing, and above all its enhancement to be ultimately decisive for determinations of value” (1983: 359). Thus, the question of the value of MPS is really the question of its “value for life” (1983: 354). But what does that mean? After all, it is obvious that Nietzsche has nothing but contempt for most forms of human life, from St. Paul to Bismarck to the modern “herd.” So the real question has to be: what does “life” refer to? Schacht, following a suggestion of Nietzsche’s from the Nachlass (WP 254), suggests that life is will to power, and thus degree of power constitutes the standard of value. (We shall return to this suggestion in detail in section 3.1, below.) But this involves no gain in precision. Nietzsche may, indeed, have thought that more “power” — in his sense — was more valuable than less, but that still leaves us with the question: power of what or of whom? The only plausible candidate — given especially his other remarks discussed above — is power of people; just as the only plausible candidate for the “life” that Nietzsche considers it valuable to preserve and enhance must be the lives of people and, in particular, the lives of the “highest men.”