 The highly purified character of moralized guilt suggests how it might be a powerful tool for moral revaluation and simultaneously indicates some of Nietzsche’s reasons for skepticism against it. As Williams (1993a) observes, a purified notion of guilt pertaining to what is completely under the agent’s control (and so entirely immune from luck) stands in a particularly tight fit with blame: “Blame needs an occasion—an action—and a target—the person who did the action and goes on to meet the blame” (Williams 1993a: 10). The pure idea of moralized guilt answers this need by tying any wrong action inextricably and uniquely to a blamable agent. As we saw, the impulse to assign blame was central to the ressentiment that motivated the moral revaluation of values, according to the First Treatise. Thus, insofar as people (even nobles) become susceptible to such moralized guilt, they might also become vulnerable to the revaluation, and Nietzsche offers some speculations about how and why this might happen (GM II, 16–17).