This is precisely what is decisive in Nietzsche's conception of art, that he sees it in its essential entirety in terms of the artist; this he does consciously and in explicit opposition to that conception of art which represents it in terms of those who "enjoy" and "experience" it.That is a guiding principle of Nietzsche's teaching on art: art must be grasped in terms of creators and producers, not recipients. Nietzsche expresses it unequivocally in the following words (WM, 811): "Our aesthetics heretofore has been a woman's aesthetics, inasmuch as only the recipients of art have formulated their experiences of 'what is beautiful.' In all philosophy to date the artist is missing." Philosophy of art means "aesthetics" for Nietzsche too-but masculine aesthetics, not feminine aesthetics. The question of art is the question of the artist as the productive, creative one; his experiences of what is beautiful must provide the standard.

The particularity (Jeweiligkeit) of the places and their manifoldness are grounded in space, and the particularity of the time points is grounded in time. That basic characteristic of the thing, that essential determination of the thingness of the thing to be this one (je dieses), is grounded in the essence of space and time. Our question "What is a thing?" includes, therefore, the questions "What is space?" and "What is time?" It is customary The particularity (Jeweiligkeit) os the places.

I see the situation of man in the world of planetary technicity not as an inexitricable and inescapable destiny, but I see the task of thought precisely in this, that within its own limits it helps man as such achieve a satisfactory relationship to the essence of technicity. National Socialism did indeed go in this direction. Those people, however, were far too poorly equipped for thought to arrive at a really explicit relationship to what is happening today and has been underway for the past 300 years.

Those in the crossing must in the end know what is mistaken by all urging for intelligibility: that every thinking of being, all philosophy, can never be confirmed by "facts," ie, by beings. Making itself intelligible is suicide for philosophy. Those who idolize "facts" never notice that their idols only shine in a borrowed light. They are also meant not to notice this; for thereupon they would have to be at a loss and therefore useless. But idolizers and idols are used wherever gods are in flight and so announce their nearness.

The critique of the highest values hitherto does not simply refute them or declare them invalid. It is rather a matter of displaying their origins as impositions which must affirm precisely what ought to be negated by the values established.

Nevertheless, the ultimate business of philosophy is to preserve the force of the most elemental words in which Dasein expresses itself, and to keep the common understanding from levelling them off to that unintelligibility which functions in turn as a source of pseudo-problems.

We think of beauty as being most worthy of reverence. But what is most worthy of reverence lights up only where the magnificent strength to revere is alive. To revere is not a thing for the petty and lowly, the incapacitated and underdeveloped. It is a matter of tremendous passion; only what flows from such passion is in the grand style.

In everything well known something worthy of thought still lurks.

If life becomes hard to bear we think of improvements. But the most important and effective improvement, in our own attitude, hardly occurs to us, and we can decide on this only with the utmost difficulty.

Philosophy hasn't made any progress?-If someone scratches where it itches, do we have to see progress? Is it not genuine scratching otherwise, or genuine itching?

"I never believed in God before." - that I understand. But not: "I never really believed in Him before."

I would really like to slow down the speed of reading with continual punctuation marks. For I would like to be read slowly. (As I myself read.)

"Fare well!" "A whole world of pain is contained in these words." How can it be contained in them? - It is bound up in them. The words are like an acorn from which an oak tree can grow.

It is so characteristic, that just when the mechanics of reproduction are so vastly improved, there are fewer and fewer people who know how the music should be played.

Someone who knows too much finds it hard not to lie.

Philosophy is like trying to open a safe with a combination lock: each little adjustment of the dials seems to achieve nothing, only when everything is in place does the door open.

Freud's fanciful pseudo-explanations (precisely because they are brilliant) perform a disservice. (Now any ass has these pictures available to use in "explaining" symptoms of an illness).

Nothing is more important than the formation of fictional concepts, which teach us at last to understand our own.

You could attach prices to thoughts. Some cost a lot, some a little. And how does one pay for thoughts? The answer, I think, is: with courage.

Animals come when their names are called. Just like human beings.

A philosopher who is not taking part in discussions is like a boxer who never goes into the ring.

I am showing my pupils details of an immense landscape which they cannot possibly know their way around.

If a false thought is so much as expressed boldly and clearly, a great deal has already been gained.

If life becomes hard to bear we think of a change in our circumstances. But the most important and effective change, a change in our own attitude, hardly even occurs to us, and the resolution to take such a step is very difficult for us.

Is it just I who cannot found a school, or can a philosopher never do so?

The purely corporeal can be uncanny. Compare the way angels and devils are portrayed. So-called "miracles" must be connected with this. A miracle must be, as it were, a sacred gesture.

If a person tells me he has been to the worst places I have no reason to judge him; but if he tells me it was his superior wisdom that enabled him to go there, then I know he is a fraud.

Don't for heaven's sake, be afraid of talking nonsense! But you must pay attention to your nonsense.

Human beings have a physical need to tell themselves when at work: "Let's have done with it now," and it's having constantly to go on thinking in the face of this need when philosophizing that makes this work so strenuous.

I believe that one of the things Christianity says is that sound doctrines are all useless. That you have to change your life. (Or the direction of your life.)

It's only by thinking even more crazily than philosophers do that you can solve their problems.

The way you use the word "God" does not show whom you mean - but, rather, what you mean.

For a truly religious man nothing is tragic.

One might say: art shows us the miracles of nature. It is based on the concept of the miracles of nature.

The Sabbath is not simply a time to rest, to recuperate. We should look at our work from the outside, not just from within.

Wisdom is passionless. But faith by contrast is what Kierkegaard calls a passion.

Never stay up on the barren heights of cleverness, but come down into the green valleys of silliness.

A hero looks death in the face, real death, not just the image of death. Behaving honourably in a crisis doesn't mean being able to act the part of a hero well, as in the theatre, it means being able to look death itself in the eye. For an actor may play lots of different roles, but at the end of it all he himself, the human being, is the one who has to die.

It seems to me that, in every culture, I come across a chapter headed Wisdom. And then I know exactly what is going to follow: Vanity of vanities, all is vanity.

You could attach prices to ideas. Some cost a lot some little. ... And how do you pay for ideas? I believe: with courage.

One age misunderstands another; and a petty age misunderstands all the others in its own ugly way.

Religion is, as it were, the calm bottom of the sea at its deepest point, which remains calm however high the waves on the surface may be.

Ambition is the death of thought.

The less somebody knows and understands himself the less great he is, however great may be his talent. For this reason our scientists are not great.

You must always be puzzled by mental illness. The thing I would dread most, if I became mentally ill, would be your adopting a common sense attitude; that you could take it for granted that I was deluded.

The human body is the best picture of the human soul.

People nowadays think that scientists exist to instruct them, poets, musicians, etc. to give them pleasure. The idea that these have something to teach them - that does not occur to them.

Don't say: "They must have something in common, or they would not be called 'games'" but look and see whether there is anything common to all. For if you look at them, you won't see something that is common to all, but similarities, affinities, and a whole series of them at that.

But more correctly: The fact that I use the word "hand" and all the other words in my sentence without a second thought, indeed that I should stand before the abyss if I wanted so much as to try doubting their meanings - shows that absence of doubt belongs to the essence of the language-game, that the question "How do I know..." drags out the language-game, or else does away with it.

Worte sind Taten. Words are deeds.