 A second important strand of recent work emphasizes not a general, structural feature of power like overcoming resistance, but a “thicker”, more substantive ethical idea. On this view, what Nietzsche values is power understood as a tendency toward growth, strength, domination, or expansion (Schacht 1983: 365–88; Hussain 2011). Brian Leiter (2002: 282–3) criticized what he called a “Millian” version of this idea, according to which power is valuable simply because (per the alleged Nietzschean doctrine) power is in fact our fundamental aim. (This is supposed to be analogous to Mill’s strategy for deriving the principle of utility, based on the thought that we can show something—viz., pleasure—to be desirable by showing it to be desired.) Leiter is surely right to raise worries about the Millian reconstruction. Nietzsche apparently takes us to be committed to a wide diversity of first order aims, which raises prima facie doubts about the idea that for him all willing really takes power as its first-order aim (as the Millian argument would require). Moreover, Nietzsche’s sensitivity to pessimism as a possible evaluative outlook creates problems for the soundness of the argument form itself—e.g., even supposing we must aim at power, maybe that is exactly what makes the world a terrible place, rather than providing any reason to think that power, or its pursuit, is valuable.