 A significant body of Nietzschean texts express extreme skepticism that there is any such thing as a “self”, or “soul”, as well as doubts about the traditional faculties of the soul and the basic capacities they were supposed to exercise (thinking, willing, feeling). This passage from the notebooks is typical—“To indulge the fable of ‘unity,’ ‘soul,’ ‘person,’ this we have forbidden: with such hypotheses one only covers up the problem” (KSA 37[4] 11: 577)—and there are many, probably hundreds, like it (see D 109; GS 333; BGE 12, 17, 19, 54; GM I, 13; TI III, 5 and VI, 3). At the same time, Nietzsche’s own psychological analyses make free appeal not only to the self, but even to some of the traditional faculties (e.g., the will) of which he is most skeptical elsewhere: for example, the “sovereign individual” of GM II, 1–3 is distinctive for developing a “memory of the will” that underwrites his capacity to keep promises and “vouch for himself as future” (GM I, 13); or again, Nietzsche’s favored strategy of deploying a multiplicity of perspectives in knowledge (see  section 3.2.6)  assumes the existence of a cognitive self that stands back from particular drives and affects, and so has “the ability to control one’s Pro and Con and dispose of them” in support of the larger cognitive project (GM III, 12, see also BGE 284).