 Nietzsche is perhaps the most famous critic of hope in the post-Kantian tradition. In the third preface to Zarathustra, he warns: “do not believe those who speak to you of extraterrestrial hopes!” (Zarathustra, [1883–85] 2006: 6) Similarly, in Beyond Good and Evil (1886) he opposes all notions of hope “in hidden harmonies, in future blessedness and justice” (Beyond Good and Evil, [1886] 2008: 562). In his interpretation of Pandora’s myth (Human, All Too Human, 1878: §71), he calls hope “the worst of all evils because it prolongs the torments of man”. However, a closer look reveals that, outside his criticism of religious and metaphysical hopes, he also hints at a positive perspective on hope: “that mankind be redeemed from revenge: that to me is the bridge to the highest hope and a rainbow after long thunderstorms” (Zarathustra, [1883–85] 2006: 77). Nietzsche counts hope among the “strong emotions” (Nietzsche [1887] 2006: 103), next to anger, fear, voluptuousness, and revenge. Furthermore, he repeatedly characterizes hope using the metaphor of a rainbow: “hope is the rainbow over the cascading stream of life” [“Die Hoffnung ist der Regenbogen über den herabstürzenden jähen Bach des Lebens”] (as cited in Bidmon 2016: 188). However, the metaphor of the “rainbow” is ambivalent. On the one hand, it is connected to Nietzsches vision of the “overman”: “Do you not see it, the rainbow and the bridges of the overman?” (Zarathustra, [1883–85] 2006: 36). On the other hand, however, the rainbow is elusive and withdraws itself—Nietzsche calls it an “illusory bridge” (Zarathustra, [1883–85] 2006: 175; see also Bidmon 2016: 188f.). In Beyond Good and Evil, he finally claims that we should “fix our hopes” in “new philosophers”, “in minds strong and original enough to initiate opposite estimates of value” (Beyond Good and Evil, [1886] 2008: 600). In Human, All Too Human, he similarly envisages change of the social order as an object of hope: