 Together with such concessions, recent work has made important progress in understanding the internal complexities of Nietzsche’s position valorizing power. One of the most important and influential strands is Bernard Reginster’s (2006: 103–47; see also 2018a) emphasis on Nietzsche’s conception of power as overcoming resistance (BGE 259, 230; GM I, 13; II, 16–17; A 2; KSA 11[111] 13: 52–3; 14[173] 13: 358–60; 14[174] 13: 360–2; 11[75] 13: 37–8; 9[151] 12: 424). This conception connects power directly to the person’s capacity to reshape her environment in the service of her ends, and it thereby provides a more intuitive sense of what, exactly, is supposed to be good about power. In addition, the interpretation locates Nietzsche’s view directly athwart Schopenhauer’s efforts to motivate pessimism by appeal to a ubiquitous “will to life”. By replacing Schopenhauer’s will to life with his will to power (understood as a drive to overcome resistance, which wills the world’s resistance along with its overcoming; KSA 9[151] 12: 424), Nietzsche can argue that our basic condition as desiring, striving creatures can lead to a mode of existence worthy of endorsement, rather than to inevitable frustration (as Schopenhauer had it). The same conception has been developed by Paul Katsafanas (2013), who argues that, qua agents, we are ineluctably committed to valuing power because a Reginster-style will to power is a constitutive condition on acting at all. (His account thereby contributes to the constitutivist strategy in ethics pioneered by Christine Korsgaard (1996) and David Velleman (2000, 2006).). More recently, Katsafanas (2015, 2019) has extended his view in a way that places the value of power at the basis of a wider account of “higher values” in Nietzsche.