 Any account of Nietzsche’s “positive ethics” confronts a threshold worry, namely, that Nietzsche’s naturalistic conception of persons and agency — and, in particular, his conception of persons as constituted by non-conscious type-facts that determine their actions — makes it unclear how Nietzsche could have a philosophical ethics in any conventional sense. If, as Nietzsche, says, we face “a brazen wall of fate; we are in prison, we can only dream ourselves free, not make ourselves free” (HAH II:33); if “the single human being is a piece of fatum from the front and from the rear, one law more, one necessity more for all that is yet to come and to be” (TI V:6); if (as he says more hyperbolically in Nachlass material) “the voluntary is absolutely lacking…everything has been directed along certain lines from the beginning” (WP 458); if (again hyperbolically) “one will become only that which one is (in spite of all: that means education, instruction, milieu, chance, and accident)” (WP 334); then it is hardly surprising that Nietzsche should also say, “A man as he ought to be: that sounds to us as insipid as ‘a tree as he ought to be’” (WP 332).