“Nietzsche … criticizes Schopenhauerian aesthetics for not freeing itself from Kant’s moralistic: ‘that is beautiful which gives us pleasure without interest’.”

“The Will of God, which is free - indeed freedom When in the inmost Being the Soul follows the Divine drawing and gives itself up freely to the Spirit of God, it tastes infinite happiness impossible to comprehend, in which the whole being dissolves itself - takes from us the spirit of fear and makes us free, disengaged from and emptied of self, and of every fear that might oppress us in time or eternity.”

“One of Nietzsche’s most important legacies to us … is his claim that it is desirable and possible to dismantle the Platonic apparatus of Forms, Absolute Truth, the Idea of the Good, etc. and its historical derivatives, such as Kant’s transcendental philosophy, and that this can be done without fear of falling into “relativism.””

“This is Nietzsche’s twofold struggle: against those who remove values from criticism, contenting themselves with producing inventories of existing values or with criticizing things in the name of established values (the “philosophical labourers”, Kant and Schopenhauer, BGE 211); but also against those who criticise or respect values by deriving them from simple facts, from so-called “objective facts” (the utilitarians, the “scholars”, BGE Part 6). In both cases philosophy moves in the indifferent element of the valuable in itself or the valuable for all. Nietzsche attacks both the “high” idea of foundation which leaves values indifferent to their origin and the idea of simple causal derivation or smooth beginning which suggests an indifferent origin for values. Nietzsche substitutes the pathos of difference or distance (the differential element) for both the Kantian principle of universality and the principle of resemblance dear to the utilitarians. “It was from the height of this pathos of distance that they first seized the right to create values and to coin names for them; what did utility matter?””

“The Creator only gives, but does not expect anything from us. He invests in us without expecting any interest in return.”

“Beauty is the main positive form of the aesthetic assimilation of reality, in which aesthetic ideal finds it direct expression…”

“The pleasure that painting as a dumb art give us, is like what we have from misic, its beautiful forms, vlour and harmony are to the eye what sounds and the harmony are to the ear.”

“Let us redeem our great words from base uses. Let that no longer call itself Love, which knows that it is not free!”

“A public that tries to do without criticism, and asserts that it knows what it wants or likes, brutalizes the arts and loses its cultural memory. Art for art's sake is a retreat from criticism which ends in an impoverishment of civilized life itself.”

“Art is not, as the metaphysicians say, the manifestation of some mysterious Idea of beauty or God; it is not, as the aesthetical physiologists say, [play or] a game in which one releases surplus energy, …not the production of pleasing objects, and is above all, not pleasure itself, but it is the means of union among mankind, joining them in the same feelings, and necessary for the life and progress toward the good of the individual and of humanity.”