 But Nietzsche’s main concern in the Second Treatise is the danger he takes moralized guilt to pose to psychological health. These criticisms have attracted an increasingly subtle secondary literature; see Reginster (2011, 2018, 2021), as well as Williams (1993a, b), Ridley (1998), May (1999: 55–80), Risse (2001, 2005), Janaway (2007: 124–42), Owen (2007: 91–112), Migotti (2013), and Leiter (2015: 178–95). One salient thought is that guilt’s very purity makes it liable to turn against the agent herself—even in cases where it plays no legitimate role in self-regulation, or in ways that outstrip any such role. For example, given guilt’s intense internalization, no connection to an actual victim is essential to it. Any observer of the violation (whether real or ideal/imagined) can equally be entitled to resent the guilty party, and that fact makes space for religious or ideological systems to attach guilt to practically any kind of rule violation, even when no one was harmed. In such cases, free-floating guilt can lose its social and moral point and develop into a pathological desire for self-punishment.