 Finally, Maudemarie Clark has argued that Nietzsche could not have accepted the very strongest form of the doctrine of the will to power — namely, that all force, animate and inanimate, is will to power — given the putative argument he gives for it. Clark points out that the only argument for this doctrine of the will to power in Nietzsche’s published works — in Section 36 of Beyond Good and Evil — is cast in the conditional form: if we accept certain initial hypotheses, then, Nietzsche thinks, the strong doctrine of the will to power follows. But one of the antecedents of this conditional is the “causality of the will,” and Clark argues that Nietzsche clearly rejects such causality elsewhere in his work (e.g., GS 127, TI II:5, TI VI:3). Therefore, this section cannot constitute an argument for the strongest doctrine of the will to power that Nietzsche, himself, would actually accept! Rather than embracing the strongest form of the doctrine, Clark argues that Nietzsche is, somewhat ironically, illustrating the very flaw of philosophers he warns against in the surrounding passages: namely, their tendency to propound theories of the essence of reality that are just projections of their own evaluative commitments (Clark 1990, pp. 212–227). Thus, Nietzsche says of the Stoic talk of living “according to nature” that “while you pretend rapturously to read the canon of your law in nature, you want something opposite….Your pride wants to impose your morality, your ideal, on nature…” (BGE 9). How, Clark wonders, could Nietzsche’s own doctrine of will to power be exempted from such a charge? (Note, too, that Montinari claims that the one surviving relic of 1067 of The Will to Power in the published works is precisely the ironic Section 36 of Beyond Good and Evil (1982, p. 104).)