 Passages like GS 301 have an unmistakable subjectivist flavor, tracing value to some source in our own attitudes and/or agency, but it is a difficult question how this subjectivist strand of Nietzsche’s thought is to be reconciled with his ubiquitous (and uncompromising, unqualified) insistence that his own value judgments are correct and those he opposes are false, or even rest on lies. Some scholars take the value creation passages as evidence that Nietzsche was an anti-realist about value, so that his confident evaluative judgments should be read as efforts at rhetorical persuasion rather than objective claims (Leiter 2015), or (relatedly) they suggest that Nietzsche could fruitfully be read as a skeptic, so that such passages should be evaluated primarily for their practical effect on readers (Berry 2011, 2019; see also Leiter 2014). Such skeptical readings have been thoughtfully challenged by Huddleston (2014). Others (Hussain 2007) take Nietzsche to be advocating a fictionalist posture, according to which values are self-consciously invented contributions to a pretense through which we can satisfy our needs as valuing creatures, even though all evaluative claims are (strictly speaking) false. Still others (Richardson 2004; Reginster 2006; Anderson 2005, 2009; Silk 2015, 2018) are tempted to suppose that Nietzsche’s talk of “creation” is meant to suggest one or another form of “constructivism,” according to which value claims are “attitude-dependent” in some definite respect that requires careful specification, or “subjective realism”—a view according to which values have some basis in subjective attitudes of valuing, but nevertheless also gain some kind of objective standing in the world once those attitudes have done their work and “created” the values.