 This apparent conflict in the texts has encouraged competing interpretations, with commentators emphasizing the strands in Nietzsche to which they have more philosophical sympathy. For example, strongly naturalist interpreters like Brian Leiter (2007, 2015, 2019) and Matthias Risse (2007) focus on Nietzsche’s skepticism about the will and the pure soul to reject any Kantian-style source of agency that can stand apart from and direct the person’s basic drives or fundamental nature. Somewhat similarly, readers attracted by a Cartesian conception of consciousness as the essence of the mental, but repelled by Cartesian dualism, highlight Nietzsche’s emphasis on the importance of the body (GM III, 16; Z I, 4) to suggest that his apparent claims about psychology should be heard instead as a kind of physiology of drives that rejects mental psychology altogether (for different versions, see Poellner 1995: 216–29, 174; Haar [1993] 1996: 90, et passim). Riccardi (2018, 2021) argues for a more nuanced view, in which the conscious self runs in parallel to the more fundamental bodily self. Attacking unity rather than mentality, a group of readers interested in Nietzsche’s agonistic conception of politics tends to emphasize his similarly agonistic, internally contested, conception of the self (Hatab 1995, 2018; Acampora 2013). In a diametrically opposed direction from those first three, Sebastian Gardner (2009) insists that, while Nietzsche was sometimes tempted by skepticism about a self which can stand back from the solicitations of inclination and control them, his own doctrines about the creation of value and self-overcoming in fact commit him to something like a Kantian transcendental ego, despite his protestations to the contrary.