 Even if there is no shortage in the history of art and literature of cases of immense suffering being the spur to great creativity, there remains a serious worry about the logic of this line of Nietzschean critique. Following Leiter (2002), we may call this the “Harm Puzzle,” and the puzzle is this: why should one think the general moral prescription to alleviate suffering must stop the suffering of great artists, hence stop them from producing great art? One might think, in fact, that MPS could perfectly well allow an exception for those individuals whose own suffering is essential to the realization of central life projects. After all, a prescription to alleviate suffering reflects a concern with promoting well-being, under some construal. But if some individuals — nascent Goethes, Nietzsches, and other geniuses — would be better off with a good dose of suffering, then why would MPS recommend otherwise? Why, then, should it be the case that MPS “harms” potentially “higher men”?