 In the middle of the twentieth century, many readers (more or less casually) received this as a deeply unattractive blunt claim that “Might makes right”, which they associated with disturbing social and political tendencies salient in the era (see, e.g., Beauvoir 1948: 72). After the Second World War, Walter Kaufmann ([1950] 1974: 178–333) engaged in a long-term campaign to recuperate Nietzsche’s thought from this unsavory line of interpretations, largely by insisting on how often the forms of power emphasized by Nietzsche involve internally directed self-control and the development of cultural excellence, rather than domination of others. While this account rightly highlighted internal complexity and nuance that were flattened out by the oversimplified “might makes right” reception dominant at mid-century, Kaufmann’s approach threatens to sanitize aspects of Nietzsche’s view that were intended to pose a stark challenge to our moral intuitions. More sophisticated versions of this broad approach—like Richardson’s (1996) development of Nietzsche’s distinction between tyranny (in which a dominant drive wholly effaces what it dominates) and mastery (in which a more dominant drive allows some expression to the less dominant one but controls and redirects that expression to its own larger ends)—are rightly inclined to concede the troubling aspects of Nietzsche’s view (e.g., that the doctrine countenances tyranny as well as mastery, even if it privileges the latter).