cepts, Nietzsche believes, are entirely beside-the-point in conveying the innate form of a thing, for that thing (or experience) is perceived differently by every being coming into contact with it. Worse, these concepts are derived from metaphors quite often "wrong" in the most basic sense. Nietzsche uses the example of a deaf man "experiencing" music to illustrate how:
... perhaps he will discover their causes in the vibrations of the string and will now swear that he must know what men mean by "sound." It is this way that we know something about the things themselves when we speak of trees, colors, snow, and flowers; and yet we possess nothing but metaphors for things - metaphors which correspond in no way to the original entities (Nietzsche 890-891).
This is the situation that Nietzsche describes, which is, as he notes in the title of his paper, a "Nonmoral" or "Extramoral" evaluation. But Nietzsche does place a "moral" judgement on the way humans use language. As we originally created words, he argues, we knew that they were metaphors. Then, as we
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