206:. Stirner sees Feuerbach's philosophy as merely a continuation of religious ways of thinking. Feuerbach had argued that Christianity was mistaken in taking human qualities and projecting them into a transcendent God. But according to Stirner, Feuerbach's philosophy, while rejecting a God, left the Christian qualities intact. Feuerbach had taken a set of human qualities and deified them, making them the only prescriptive view of humanity. This became just another religion for Stirner, a "change of masters" over the individual. Stirner criticizes other left-Hegelians for setting a conception of essential human nature as a goal to be striven for instead of one which is already achieved. So while liberals like
195:. According to Stirner, Reformation theology extended religious domination over individuals by blurring the distinction between the sensual and the spiritual (thus allowing priests to marry for example). The Reformation also strengthened and intensified religious belief and made it more personal, creating an internal conflict between natural desires and religious conscience. Thus the Reformation only served to further enslave Europeans under spiritual ideology.
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is that
Stirnerâs central concept is the same kind of âghostâ that Stirner argues does not exist. For Marx and Engels, Stirnerâs âegoismâ simply presented a modern religiosity, that according to L. Dallman, ââŠstands in a privileged relationship to non-conceptual reality.â Therefore, Marx and Engels
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In the chapter "My Self-Enjoyment" Stirner discusses longing and "true life", discarding both of them preferring a "non-seeking" man: "Not till I am certain of myself, and no longer seeking for myself, am I really my property; I have myself, therefore I use and enjoy myself." "A man is âcalledâ to
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found it in labor, all of them made a similar error of ossifying an "essence" of the human and deifying it. For
Stirner, "human nature" cannot provide any prescriptions on how one ought to live as one doesn't need to become his nature, but instead he already is ("Your nature is, once and for all, a
512:
Its frank espousal of anarchistic egoism led to the not unexpected announcement in the newspapers of Saxony that the book had been immediately confiscated in
Leipzig. Anxious not to be outdone, where usually they were so far ahead, Prussia banned the book. Then, Berlin received more accurate news:
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the book had not been banned in Saxony at all. In fact, the book's farfetched overstatement was regarded at
Dresden as its own best antidote. The small states of Germany fell into line, on one side or the other, often with considerable difficulty owing to the scarcity of copies to examine first.
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In Part II, Stirner discards the concept of freedom, as being of limited value, and replaces it with power and property. In
Chapter "My Power", Stirner explores the concept of human rights and their subsequent inherent separation from the self: "The right of âallâ is to go before my right."
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Ownness includes in itself everything own, and brings to honor again what
Christian language dishonored. But ownness has not any alien standard either, as it is not in any sense an idea like freedom, morality, humanity, etc.: it is only a description of the â
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in
Relation to The Ego and its Own" called the work 'ingenious' and 'intelligent' but also criticizes it as 'eccentric, one-sided and falsely defined.' Stirner responded to these critiques in an 1845 essay titled "Stirner's Critics".
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It is certainly true that we must first make a cause our own, egoistic cause, before we can do anything to further it. . . . e are communists out of egoism also, and it is out of egoism that we wish to be human beings, not mere
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nothing, and has no âcalling,â no âdestiny,â as little as a plant or a beast has a âcalling.â Further he argues that "he true man does not lie in the future, an object of longing, but lies, existent and real, in the present".
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Selfishness in the
Christian sense, means something like this: I look only to see whether anything is of use to me as a sensual man. But is sensuality then the whole of my ownness? Am I in my own senses when I am given up to
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stage, children are restricted by external material forces. Upon reaching the stage of youth, they begin to learn how to overcome these restrictions by what
Stirner calls the "self-discovery of mind". However, in the
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Throughout the book, Stirner applies this dialectical structure to human history. Part one is a sustained critique of the first two periods of human history and especially of the failure of the
357:(1845, published 1932). The critique is a polemical tirade filled with ad hominem attacks and insults against Stirner (Marx calls him a "petty bourgeois individualist intellectual").
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Part two is centered on the possibility of freedom from current ideological ways of thinking through a robust philosophical egoism. Stirner's egoism is centered on what he calls
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some 70 years before him, which would go on to influence others associated with him. Other egoists who rejected anarchism include
Stephen Marletta, William J. Boyer,
227:('Ownness' or autonomy). This 'Ownness' is a feature of a more advanced stage of human personal and historical development. It is the groundwork for our world-view.
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342:. In 1844 Engels sent a letter to Marx praising "the noble Stirner" and suggesting that his dialectical Egoism can serve as a point of departure for communism:
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and other ideologies). The final stage, "egoism", is the second self-discovery, in which one becomes self-conscious of oneself as more than his mind or body.
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The discussion which follows is based on the English translation by Steven T. Byington, first published in 1907. A more recent translation by Apio Ludd
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In Part III of Part II, "The Unique One", Stirner gives a summary of the book and its ideas, and ends it as it began: âall things are nothing to me"
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stage, a youth now becomes enslaved by internal forces such as conscience, reason and other "spooks" or "fixed ideas" of the mind (including
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851:. Literature of Liberty: A Review of Contemporary Liberal Thought (1978â1982). Institute for Human Studies. Autumn 1981, VOL. IV, NO. 3
234:, though he differentiates between conscious and involuntary egoism. Stirner does not advocate narrow selfishness of a "sensual man":
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was influenced more by European individualists and eventually by Dora Marsden, which led to him discarding anarchism, as did
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human one; you are human natures, human beings. But, just because you already are so, you do not still need to become so").
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to escape from religious modes of thinking. Stirner's analysis is opposed to the belief that modern individuals are
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for the thoughts of Stirner expressed in this work, in order to emphasize the distinction from the negative and
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more free than their predecessors. Stirner sees moderns as being possessed by ideological forces such as
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Welsh, John F. Max Stirner's Dialectical Egoism, A new interpretation; pp. 22â23. Lexington Books, 2010.
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assuming that readers will be familiar with their works. He also paraphrases and makes word-plays and
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Stirner's critique of a progressive view of history is part of his attack on the philosophies of the
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Welsh, John F. Max Stirner's Dialectical Egoism, A new interpretation; p. 20. Lexington Books, 2010.
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Welsh, John F. Max Stirner's Dialectical Egoism, A new interpretation; p. 17. Lexington Books, 2010.
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movement, advocating instead an amoral (although importantly not inherently immoral or antisocial)
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structure based on an individual's stages of life (Childhood, Youth and Adulthood). In the first
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received much attention, though most reviews were negative critiques by left Hegelians such as
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The Discovery of the Materialist Conception of History in the Writings of the Young Karl Marx
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However, Marx and Engels would later collaborate on a lengthy criticism of Stirner's book in
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392:. This led to a bitter split in American individualist anarchism between egoists such as
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Benjamin Tucker, Individualism, & Liberty: Not the Daughter but the Mother of Order
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Unchaining Solidarity: On Mutual Aid and Anarchism with Catherine Malabou
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found the essence of the human in citizenship, and social liberals like
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Although initially influenced by American individualist anarchist,
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Swain, Dan; Urban, Petr; Malabou, Catherine; Kouba, Petr (2021).
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135:, the translator noting that Stirner had not used the word ego.
404:. Other individualist anarchists influenced by Stirner include
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and the proponents of natural rights anarchism such as that of
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299:'s works as well as in the works of his contemporaries such as
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Stirner's conception of Ownness is a type of self-description:
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The first part of the text begins by setting out a tripartite
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derisively and repetitively refer to Stirner as âSaint Maxâ.
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Cambridge Texts in the History of Political Thought edition
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87:. It is considered a major influence on the development of
804:"Fallibilism and Givenness in Marx's Critique of Stirner"
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488: â German anarchist magazine, 1919 to 1925 and
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Stirner also had a lasting influence in the tradition of
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and traditional morality on one hand; and on the other,
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993:(Reprint ed.), London: Oxford University Press,
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Recently, Stirner has been an influential source for
971:. University of Kansas Library. 1955. Archived from
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He who destroyes a good Booke, kills reason it selfe
947:"Two Egoists: William J. Boyer and Stephen Marletta"
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He who destroyes a good Booke, kills reason it selfe
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295:on formulations found in
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107:
105:
65:Christianity
50:
32:
31:
30:
25:
15:
1266:Max Stirner
1142:Max Stirner
932:Non-serviam
485:Der Einzige
410:Adolf Brand
406:Lev Chernyi
366:critiquing
311:Initially,
289:Bruno Bauer
239:sensuality?
208:Arnold Ruge
167:nationalism
150:dialectical
61:Max Stirner
58:philosopher
1240:Categories
1167:Philosophy
1097:The Unique
983:References
906:The Egoist
884:The Egoist
555:Zero Books
491:Der Eigene
482:See also:
321:Moses Hess
212:Moses Hess
159:idealistic
112:pejorative
77:liberalism
1193:Influence
828:2644-0652
531:Solipsism
472:Hakim Bey
468:Bob Black
225:Eigenheit
154:realistic
89:anarchism
81:socialist
39:âčSee Tfdâș
1069:LibriVox
845:Archived
518:See also
293:in-jokes
219:Part Two
163:religion
144:Part One
97:nihilism
69:humanism
639:(ed.).
385:Liberty
139:Content
122:egotism
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997:
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728:
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561:
437:S.E.P.
428:, and
340:Engels
268:": -->
248:owner.
117:egoism
99:, and
85:egoism
55:German
43:German
1149:Works
928:(PDF)
902:(PDF)
880:(PDF)
701:(PDF)
635:. In
537:Notes
297:Hegel
1014:ISBN
995:ISBN
824:ISSN
739:2023
726:ISBN
612:ISBN
584:ISBN
559:ISBN
470:and
451:and
396:and
338:and
336:Marx
319:and
287:and
270:edit
951:ONE
816:doi
716:aka
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129:aka
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