 Here Nietzsche alludes to traditional rational psychology, and its basic inference from the pure unity of consciousness to the simplicity of the soul, and thence to its indivisibility and immortality. As he notes, these moves treat the soul as an indivisible (hence incorruptible) atom, or monad. Nietzsche’s alternative proposal takes its shape from the rejection of such atomism—the soul as he understands it will be internally complex, rather than simple, and therefore subject to disintegration. That idea informs Nietzsche’s striking slogans about the soul’s “mortality”, “multiplicity”, and internal “social structure”. The “drives and affects” are evidently supposed to serve as the constituents comprising this multiplicity. Nietzsche thus construes the psyche, or self, as an emergent structure arising from such sub-personal constituents (when those stand in the appropriate relations), thereby reversing the traditional account, which treats sub-personal attitudes as mere modes, or ways of being, proper to a preexisting unitary mental substance—(see Anderson 2012a for an attempt to flesh out the picture; see also Gemes 2001; Hales and Welshon 2000: 157–82; Riccardi 2021; Anderson 2021). But however vulnerable, mortal, and subject to inner division the soul is supposed to be on the reformed conception, it nevertheless remains (as Nietzsche’s rejection of reductive naturalism makes clear) a genuinely psychological entity over and above its constituent drives and affects. Moreover, since the drives and affects that constitute it are individuated largely in terms of what (and how) they represent, the psychology needed to investigate the soul must be an interpretive, and not merely and strictly a causal, form of inquiry (see Pippin 2010; Ridley 2018).