Interestingly, Nietzsche uses the very word that he seems just to have eliminated from our vocabulary: “will”. Why would he do this? Probably, he uses the language of the dogmatists here in order that he might begin to explain his psychology to common philosophers using terminology that will be intelligible for them.
 Here we enter the realm of Nietzsche’s psychological views. Pippin suggested we ought to begin our investigation here, but strangely he never really did so himself. Thus, I will endeavor to lay out Nietzsche’s understanding of human psychology in much more detail than does Pippin, and I will ultimately form the basis of my account for self-overcoming upon these investigations.
 Regarding the important issue of the ‘will’ discussed above, Dudrick and Clark mention that, “[the fact] that this rank order constitutes who the person is seems to fit well with Nietzsche’s insistence that there is no “’being [or single will] behind the doing”” (14).
 This analogy is a helpful way of understanding the interactions of the drives, but one must bear in mind that it is meant simply as a helpful image. This is not to suggest that our person is constituted by a number of little internal persons. But applying the idea of an intentional stance to drives can help us better understand the will to power motivating the drives, and the way in which the drives order themselves.
 Again, remember that this does not imply that our “self” does not actually exist. Nietzsche merely wants to remind us that that self is constituted by the rank-order of our drives.
 He continually condemns the philosophers who write books and profess their own “truths” in books, as if proselytizing their own value systems in the hopes of gaining loyal followers and with the intention of mere self-aggrandizement. (E.g. BGE 30, 39).
 This connects with the development of the “bad conscience” discussed by Nietzsche in the Genealogy of Morals.
 This perhaps harkens, ironically, to Kant’s professed Copernican Revolution of Philosophy, in which he claims to have fundamentally altered the philosophical perception we have of ourselves and of the world.
 Gangasrotogati: as the Ganges flows, i.e. fast. (http://www.btinternet.com/~glynhughes/squashed/nietzsche.htm)
 Kurmagati: As the tortoise moves, i.e. slowly. (ibid.)