Max Stirner

Johann Kaspar Schmidt (25 October 1806 – 26 June 1856), better known as Max Stirner, was a German philosopher who is often seen as one of the forerunners of nihilism, existentialism, psychoanalytic theory, postmodernism and individualist anarchism.[8][9]

Max Stirner
Max Stirner as portrayed by Friedrich Engels
Born
Johann Kaspar Schmidt

(1806-10-25)25 October 1806
Bayreuth, Bavaria
Died26 June 1856(1856-06-26) (aged 49)
Berlin, Prussia
EducationGymnasium illustre zu Bayreuth
University of Berlin
(no degree)
University of Erlangen
(no degree)
Era19th-century philosophy
RegionWestern philosophy
SchoolYoung Hegelians (early)
Egoist anarchism (post-mortem icon)
Main interests
Ethics, politics, ontology, property, value theory
Notable ideas
Union of egoists, psychological egoism

Stirner's main work The Ego and Its Own (German: Der Einzige und sein Eigentum; meaningfully translated as The Individual and his Property, literally as The Unique and His Property) was first published in 1845 in Leipzig and has since appeared in numerous editions and translations.[10][11]

Biography
Stirner's birthplace in Bayreuth

Stirner was born in Bayreuth, Bavaria. What little is known of his life is mostly due to the Scottish-born German writer John Henry Mackay, who wrote a biography of Stirner (Max Stirner – sein Leben und sein Werk), published in German in 1898 (enlarged 1910, 1914) and translated into English in 2005. Stirner was the only child of Albert Christian Heinrich Schmidt (1769–1807) and Sophia Elenora Reinlein (1778–1839). His father died of tuberculosis on 19 April 1807 at the age of 37.[12] In 1809, his mother remarried to Heinrich Ballerstedt (a pharmacist) and settled in West Prussian Kulm (now Chełmno, Poland). When Stirner turned 20, he attended the University of Berlin,[12] where he studied philology, philosophy and theology. He attended the lectures of Georg Wilhelm Friedrich Hegel, who was to become a source of inspiration for his thinking.[13] He attended Hegel's lectures on the history of philosophy, the philosophy of religion and the subjective spirit. Stirner then moved to the University of Erlangen, which he attended at the same time as Ludwig Feuerbach.[14]

Stirner returned to Berlin and obtained a teaching certificate, but he was unable to obtain a full-time teaching post from the Prussian government.[15] While in Berlin in 1841, Stirner participated in discussions with a group of young philosophers called Die Freien (The Free Ones) and whom historians have subsequently categorized as the Young Hegelians. Some of the best known names in 19th century literature and philosophy were involved with this group, including Karl Marx, Friedrich Engels, Bruno Bauer and Arnold Ruge. Contrary to popular belief, Feuerbach was not a member of Die Freien, although he was heavily involved in Young Hegelian discourse. While some of the Young Hegelians were eager subscribers to Hegel's dialectical method and attempted to apply dialectical approaches to Hegel's conclusions, the left-wing members of the group broke with Hegel. Feuerbach and Bauer led this charge.

Frequently the debates would take place at Hippel's, a wine bar in Friedrichstraße, attended by among others Marx and Engels, who were both adherents of Feuerbach at the time. Stirner met with Engels many times and Engels even recalled that they were "great friends",[16] but it is still unclear whether Marx and Stirner ever met. It does not appear that Stirner contributed much to the discussions, but he was a faithful member of the club and an attentive listener.[17] The most-often reproduced portrait of Stirner is a cartoon by Engels, drawn forty years later from memory at biographer Mackay's request. It is highly likely that this and the group sketch of Die Freien at Hippel's are the only firsthand images of Stirner. Stirner worked as a teacher in a school for young girls owned by Madame Gropius[18] when he wrote his major work, The Ego and Its Own, which in part is a polemic against Feuerbach and Bauer, but also against communists such as Wilhelm Weitling and the anarchist Pierre-Joseph Proudhon. He resigned from his teaching position in anticipation of controversy from this work's publication in October 1844.

Stirner married twice. His first wife was Agnes Burtz (1815–1838), the daughter of his landlady, whom he married on 12 December 1837. However, she died from complications with pregnancy in 1838. In 1843, he married Marie Dähnhardt, an intellectual associated with Die Freien. They divorced in 1846. The Ego and Its Own was dedicated "to my sweetheart Marie Dähnhardt". Marie later converted to Catholicism and died in 1902 in London.

After The Ego and Its Own, Stirner wrote Stirner's Critics and translated Adam Smith's The Wealth of Nations and Jean-Baptiste Say's Traite d'Economie Politique into German to little financial gain. He also wrote a compilation of texts titled History of Reaction in 1852. Stirner died in 1856 in Berlin from an infected insect bite and it is said that Bruno Bauer was the only Young Hegelian present at his funeral, held at the Friedhof II der Sophiengemeinde Berlin.

Philosophy
Main article: Philosophy of Max Stirner
See also: Egoism and Egoist anarchism

The philosophy of Stirner is credited as a major influence in the development of nihilism, existentialism and post-modernism as well as individualist anarchism, post-anarchism and post-left anarchy. Stirner's main philosophical work was The Ego and Its Own.

Egoism
Part of a series on
Individualism

Stirner's Egoism is purely descriptive, and is an attempt to surpass the very idea of 'ought' itself. To try to fit Stirner into the contemporary mindset misses the point.

Stirner argues that individuals are impossible to fully comprehend. All mere concepts of the self will always be inadequate to fully describe the nature of our experience. Stirner has been broadly understood as descriptive of both psychological egoism and rational egoism.

Hence this self-interest is necessarily subjective, allowing both selfish and altruistic normative claims to be included. Individual self-realization rests on each individual's desire to fulfill their egoism. The difference between an unwilling and a willing egoist is that the former will be possessed by an "empty idea" and believe that they are fulfilling a higher cause, but usually being unaware that they are only fulfilling their own desires to be happy or secure; and in contrast the latter will be a person that is able to freely choose its actions, fully aware that they are only fulfilling individual desires as stated by Stirner:

Sacred things exist only for the egoist who does not acknowledge himself, the involuntary egoist [...] in short, for the egoist who would like not to be an egoist, and abases himself (combats his egoism), but at the same time abases himself only for the sake of "being exalted", and therefore of gratifying his egoism. Because he would like to cease to be an egoist, he looks about in heaven and earth for higher beings to serve and sacrifice himself to; but, however much he shakes and disciplines himself, in the end he does all for his own sake [...] [on] this account I call him the involuntary egoist. [...] As you are each instant, you are your own creature in this very 'creature' you do not wish to lose yourself, the creator. You are yourself a higher being than you are, and surpass yourself. [...] [J]ust this, as an involuntary egoist, you fail to recognize; and therefore the 'higher essence' is to you – an alien essence. [...] Alienness is a criterion of the "sacred".

— Max Stirner[19]

The contrast is also expressed in terms of the difference between the voluntary egoist being the possessor of his concepts as opposed to being possessed. Only when one realizes that all sacred truths such as law, right, morality, religion and so on are nothing other than artificial concepts—and not to be obeyed—can one act freely. For Stirner, to be free is to be both one's own "creature" (in the sense of creation) and one's own "creator" (dislocating the traditional role assigned to the gods). To Stirner, power is the method of egoism—it is the only justified method of gaining property.

Anarchism
Three pioneers of individualist anarchism

Stirner proposes that most commonly accepted social institutions—including the notion of state, property as a right, natural rights in general and the very notion of society—were mere illusions, "spooks" or ghosts in the mind.[20] He advocated egoism and a form of amoralism in which individuals would unite in Unions of egoists only when it was in their self-interest to do so. For him, property simply comes about through might, saying: "Whoever knows how to take, to defend, the thing, to him belongs property. [...] What I have in my power, that is my own. So long as I assert myself as holder, I am the proprietor of the thing". He adds that "I do not step shyly back from your property, but look upon it always as my property, in which I respect nothing. Pray do the like with what you call my property!".[21] Stirner considers the world and everything in it, including other persons, available to one's taking or use without moral constraint[22] and that rights do not exist in regard to objects and people at all. He sees no rationality in taking the interests of others into account unless doing so furthers one's self-interest, which he believes is the only legitimate reason for acting. He denies society as being an actual entity, calling society a "spook" and that "the individuals are its reality" (The Ego and Its Own).

Despite being labeled as anarchist, Stirner was not necessarily one. Separation of Stirner and egoism from anarchism was first done in 1914 by Dora Marsden in her debate with Benjamin Tucker in her journals, The New Freewoman and The Egoist.[23] The idea of egoist anarchism was also expounded by various other egoists, mainly Malfew Seklew[24] and Sidney E. Parker[25]

Union of egoists
Main article: Union of egoists

Stirner's idea of the Union of egoists was first expounded in The Ego and Its Own. The Union is understood as a non-systematic association, which Stirner proposed in contradistinction to the state.[26] Unlike a "community" in which individuals are obliged to participate, Stirner's suggested Union would be voluntary and instrumental under which individuals would freely associate insofar as others within the Union remain useful to each constituent individual.[27] The Union relation between egoists is continually renewed by all parties' support through an act of will.[28] Some such as Svein Olav Nyberg argue that the Union requires that all parties participate out of a conscious egoism while others such as Sydney E. Parker regard the union as a "change of attitude", rejecting its previous conception as an institution.[29]

Revolution

Stirner criticizes conventional notions of revolution, arguing that social movements aimed at overturning established ideals are tacitly idealist because they are implicitly aimed at the establishment of a new ideal thereafter.

Hegel's possible influence
Caricature of Max Stirner taken from a sketch by Friedrich Engels (1820–1895) of the meetings of Die Freien

Scholar Lawrence Stepelevich argues that G. W. F. Hegel was a major influence on The Ego and Its Own. While the latter has an "un-Hegelian structure and tone" on the whole and is hostile to Hegel's conclusions about the self and the world, Stepelevich argues that Stirner's work is best understood as answering Hegel's question of the role of consciousness after it has contemplated "untrue knowledge" and become "absolute knowledge". Stepelevich concludes that Stirner presents the consequences of the rediscovering one's self-consciousness after realizing self-determination.[30]

Scholars such as Douglas Moggach and Widukind De Ridder have argued that Stirner was obviously a student of Hegel, like his contemporaries Ludwig Feuerbach and Bruno Bauer, but this does not necessarily make him an Hegelian. Contrary to the Young Hegelians, Stirner scorned all attempts at an immanent critique of Hegel and the Enlightenment and renounced Bauer and Feuerbach's emancipatory claims as well. Contrary to Hegel, who considered the given as an inadequate embodiment of rationality, Stirner leaves the given intact by considering it a mere object, not of transformation, but of enjoyment and consumption ("His Own").[31]

According to Moggach, Stirner does not go beyond Hegel, but in fact leaves the domain of philosophy in its entirety:

Stirner refused to conceptualize the human self, and rendered it devoid of any reference to rationality or universal standards. The self was moreover considered a field of action, a 'never-being I'. The 'I' had no essence to realize and life itself was a process of self-dissolution. Far from accepting, like the humanist Hegelians, a construal of subjectivity endowed with a universal and ethical mission, Stirner's notion of 'the Unique' (Der Einzige) distances itself from any conceptualization whatsoever: 'There is no development of the concept of the Unique. No philosophical system can be built out of it, as it can out of Being, or Thinking, or the I. Rather, with it, all development of the concept ceases. The person who views it as a principle thinks that he can treat it philosophically or theoretically and necessarily wastes his breath arguing against it'.

— Douglas Moggach and Widukind De Ridder[32]

Works

The False Principle of Our Education
Main article: The False Principle of Our Education

In 1842, The False Principle of Our Education (Das unwahre Prinzip unserer Erziehung) was published in Rheinische Zeitung, which was edited by Marx at the time.[33] Written as a reaction to Otto Friedrich Theodor Heinsius' treatise Humanism vs. Realism, Stirner explains that education in either the classical humanist method or the practical realist method still lacks true value. Education is therefore fulfilled in aiding the individual in becoming an individual.

Art and Religion

Art and Religion (Kunst und Religion) was also published in Rheinische Zeitung on 14 June 1842. It addresses Bruno Bauer and his publication against Hegel called Hegel's Doctrine of Religion and Art Judged From the Standpoint of Faith. Bauer had inverted Hegel's relation between Art and Religion by claiming that Art was much more closely related to Philosophy than Religion, based on their shared determinacy and clarity, and a common ethical root. However, Stirner went beyond both Hegel and Bauer's criticism by asserting that Art rather created an object for Religion and could thus by no means be related to what Stirner considered—in opposition with Hegel and Bauer—to be Philosophy, saying:

[Philosophy] neither stands opposed to an Object, as Religion, nor makes one, as Art, but rather places its pulverizing hand upon all the business of making Objects as well as the whole of objectivity itself, and so breathes the air of freedom. Reason, the spirit of Philosophy, concerns itself only with itself, and troubles itself over no Object.

— Max Stirner[34]

Stirner deliberately left Philosophy out of the dialectical triad (Art–Religion–Philosophy) by claiming that Philosophy "doesn't bother itself with objects" (Religion), nor does it "make an object" (Art). In Stirner's account, Philosophy was in fact indifferent towards both Art and Religion. Stirner thus mocked and radicalised Bauer's criticism of religion.[31]

The Ego and Its Own
Main article: The Ego and Its Own

Stirner's main work is The Ego and Its Own (Der Einzige und sein Eigenthum), which appeared in Leipzig in October 1844, with as year of publication mentioned 1845. In The Ego And Its Own, Stirner launches a radical anti-authoritarian and individualist critique of contemporary Prussian society and modern western society as such. He offers an approach to human existence in which he depicts himself as "the unique one", a "creative nothing", beyond the ability of language to fully express:

If I concern myself for myself, the unique one, then my concern rests on its transitory, mortal creator, who consumes himself, and I may say: All things are nothing to me.

— Max Stirner[35]

The book proclaims that all religions and ideologies rest on empty concepts. The same holds true for society's institutions that claim authority over the individual, be it the state, legislation, the church, or the systems of education such as universities.

Stirner's argument explores and extends the limits of criticism, aiming his critique especially at those of his contemporaries, particularly Ludwig Feuerbach and Bruno Bauer; and at popular ideologies, including religion, liberalism and humanism (which he regarded as analogous to religion with the abstract Man or humanity as the supreme being), nationalism, statism, capitalism, socialism and communism:

In the time of spirits thoughts grew till they overtopped my head, whose offspring they yet were; they hovered about me and convulsed me like fever-phantasies – an awful power. The thoughts had become corporeal on their own account, were ghosts, e. g. God, Emperor, Pope, Fatherland, etc. If I destroy their corporeity, then I take them back into mine, and say: "I alone am corporeal." And now I take the world as what it is to me, as mine, as my property; I refer all to myself.

— Max Stirner[36]

Stirner's Critics
Portrait of Max Stirner

Stirner's Critics (Recensenten Stirners) was published in September 1845 in Wigands Vierteljahrsschrift. It is a response in which Stirner refers to himself in the third-person to three critical reviews of The Ego and its Own by Moses Hess in Die letzten Philosophen (The Last Philosophers), by a certain Szeliga (alias of an adherent of Bruno Bauer) in an article in the journal Norddeutsche Blätter, and by Ludwig Feuerbach anonymously in an article called On 'The Essence of Christianity' in Relation to Stirner's 'The Ego and its Own' (Über 'Das Wesen des Christentums' in Beziehung auf Stirners 'Der Einzige und sein Eigentum') in Wigands Vierteljahrsschrift.

The Philosophical Reactionaries

The Philosophical Reactionaries (Die Philosophischen Reactionäre) was published in 1847 in Die Epigonen, a journal edited by Otto Wigand from Leipzig. At the time, Wigand had already published The Ego and Its Own and was about to finish the publication of Stirner's translations of Adam Smith and Jean-Baptiste Say. As the subtitle indicates, The Philosophical Reactionaries was written in response to a 1847 article by Kuno Fischer (1824–1907) entitled The Modern Soliphist (Die Moderne Sophisten). The article was signed G. Edward and its authorship has been disputed ever since John Henry Mackay "cautiously" attributed it to Stirner and included it in his collection of Stirner's lesser writings. It was first translated into English in 2011 and the introductory note explains:

Mackay based his attribution of this text to Stirner on Kuno Fischer's subsequent reply to it, in which the latter, 'with such determination', identified G. Edward as Max Stirner. The article was entitled 'Ein Apologet der Sophistik und "ein Philosophischer Reactionäre"' and was published alongside 'Die Philosophischen Reactionäre'. Moreover, it seems rather odd that Otto Wigand would have published 'Edward's' piece back- to-back with an article that falsely attributed it to one of his personal associates at the time. And, indeed, as Mackay went on to argue, Stirner never refuted this attribution. This remains, however, a slim basis on which to firmly identify Stirner as the author. This circumstantial evidence has led some scholars to cast doubts over Stirner's authorship, based on both the style and content of 'Die Philosophischen Reactionäre'. One should, however, bear in mind that it was written almost three years after Der Einzige und sein Eigentum, at a time when Young Hegelianism had withered away.

— Saul Newman[37]

The majority of the text deals with Kuno Fischer's definition of sophism. With much wit, the self-contradictory nature of Fischer's criticism of sophism is exposed. Fischer had made a sharp distinction between sophism and philosophy while at the same time considering it as the "mirror image of philosophy". The sophists breathe "philosophical air" and were "dialectically inspired to a formal volubility". Stirner's answer is striking:

Have you philosophers really no clue that you have been beaten with your own weapons? Only one clue. What can your common sense reply when I dissolve dialectically what you have merely posited dialectically? You have showed me with what kind of 'volubility' one can turn everything to nothing and nothing to everything, black into white and white into black. What do you have against me, when I return to you your pure art?

— Max Stirner[38]

Looking back on The Ego and Its Own, Stirner claims:

Stirner himself has described his book as, in part, a clumsy expression of what he wanted to say. It is the arduous work of the best years of his life, and yet he calls it, in part, 'clumsy'. That is how hard he struggled with a language that was ruined by philosophers, abused by state-, religious- and other believers, and enabled a boundless confusion of ideas.

— Max Stirner[39]

History of Reaction

History of Reaction (Geschichte der Reaktion) was published in two volumes in 1851 by Allgemeine Deutsche Verlags-Anstalt and immediately banned in Austria.[12] It was written in the context of the recent 1848 revolutions in German states and is mainly a collection of the works of others selected and translated by Stirner. The introduction and some additional passages were Stirner's work. Edmund Burke and Auguste Comte are quoted to show two opposing views of revolution.

Critical reception

Stirner's work did not go unnoticed among his contemporaries. Stirner's attacks on ideology—in particular Feuerbach's humanism—forced Feuerbach into print. Moses Hess (at that time close to Marx) and Szeliga (pseudonym of Franz Zychlin von Zychlinski, an adherent of Bruno Bauer) also replied to Stirner, who answered the criticism in a German periodical in the September 1845 article Stirner's Critics (Recensenten Stirners), which clarifies several points of interest to readers of the book—especially in relation to Feuerbach.

While Marx's Saint Max (Sankt Max), a large part of The German Ideology (Die Deutsche Ideologie), was not published until 1932 and thus assured The Ego and Its Own a place of curious interest among Marxist readers, Marx's ridicule of Stirner has played a significant role in the preservation of Stirner's work in popular and academic discourse despite lacking mainstream popularity.

Comments by contemporaries

Twenty years after the appearance of Stirner's book, the author Friedrich Albert Lange wrote the following:

Stirner went so far in his notorious work, 'Der Einzige und Sein Eigenthum' (1845), as to reject all moral ideas. Everything that in any way, whether it be external force, belief, or mere idea, places itself above the individual and his caprice, Stirner rejects as a hateful limitation of himself. What a pity that to this book – the extremest that we know anywhere – a second positive part was not added. It would have been easier than in the case of Schelling's philosophy; for out of the unlimited Ego I can again beget every kind of Idealism as my will and my idea. Stirner lays so much stress upon the will, in fact, that it appears as the root force of human nature. It may remind us of Schopenhauer.

— Friedrich Albert Lange[40]

Some people believe that in a sense a "second positive part" was soon to be added, though not by Stirner, but by Friedrich Nietzsche. The relationship between Nietzsche and Stirner seems to be much more complicated.[41] According to George J. Stack's Lange and Nietzsche,[42] Nietzsche read Lange's History of Materialism "again and again" and was therefore very familiar with the passage regarding Stirner.

Influence

While Der Einzige was a critical success and attracted much reaction from famous philosophers after publication, it was out of print and the notoriety that it had provoked had faded many years before Stirner's death.[43] Stirner had a destructive impact on left-Hegelianism, but his philosophy was a significant influence on Marx and his magnum opus became a founding text of individualist anarchism.[43] Edmund Husserl once warned a small audience about the "seducing power" of Der Einzige, but he never mentioned it in his writing.[44] As the art critic and Stirner admirer Herbert Read observed, the book has remained "stuck in the gizzard" of Western culture since it first appeared.[45]

Many thinkers have read and been affected by The Ego and Its Own in their youth including Rudolf Steiner, Gustav Landauer, Victor Serge,[46] Carl Schmitt and Jürgen Habermas. Few openly admit any influence on their own thinking.[47] Ernst Jünger's book Eumeswil, had the character of the Anarch, based on Stirner's Einzige.[48] Several other authors, philosophers and artists have cited, quoted or otherwise referred to Max Stirner. They include Albert Camus in The Rebel (the section on Stirner is omitted from the majority of English editions including Penguin's), Benjamin Tucker, James Huneker,[49] Dora Marsden, Renzo Novatore, Emma Goldman,[50] Georg Brandes, John Cowper Powys,[51] Martin Buber,[52] Sidney Hook,[53] Robert Anton Wilson, Horst Matthai, Frank Brand, Marcel Duchamp, several writers of the Situationist International including Raoul Vaneigem[54] and Max Ernst. Oscar Wilde's The Soul of Man Under Socialism has caused some historians to speculate that Wilde (who could read German) was familiar with the book.[55]

Since its appearance in 1844, The Ego and Its Own has seen periodic revivals of popular, political and academic interest based around widely divergent translations and interpretations—some psychological, others political in their emphasis. Today, many ideas associated with post-left anarchy's criticism of ideology and uncompromising individualism are clearly related to Stirner's. His ideas were also adopted by post-anarchism, with Saul Newman largely in agreement with many of Stirner's criticisms of classical anarchism, including his rejection of revolution and essentialism.

Karl Marx and Friedrich Engels
Caricature by Engels of the meetings of Die Freien

Friedrich Engels commented on Stirner in poetry at the time of Die Freien:

Look at Stirner, look at him, the peaceful enemy of all constraint.

For the moment, he is still drinking beer,

Soon he will be drinking blood as though it were water.

When others cry savagely "down with the kings"

Stirner immediately supplements "down with the laws also."

Stirner full of dignity proclaims;

You bend your willpower and you dare to call yourselves free.

You become accustomed to slavery

Down with dogmatism, down with law.[56]

Engels once even recalled at how they were "great friends" (Duzbrüder).[16] In November 1844, Engels wrote a letter to Karl Marx in which he first reported a visit to Moses Hess in Cologne and then went on to note that during this visit Hess had given him a press copy of a new book by Stirner, The Ego and Its Own. In his letter to Marx, Engels promised to send a copy of the book to him, for it certainly deserved their attention as Stirner "had obviously, among the 'Free Ones', the most talent, independence and diligence".[16] To begin with, Engels was enthusiastic about the book and expressed his opinions freely in letters to Marx:

But what is true in his principle, we, too, must accept. And what is true is that before we can be active in any cause we must make it our own, egoistic cause-and that in this sense, quite aside from any material expectations, we are communists in virtue of our egoism, that out of egoism we want to be human beings and not merely individuals.[57]

Later, Marx and Engels wrote a major criticism of Stirner's work. The number of pages Marx and Engels devote to attacking Stirner in the unexpurgated text of The German Ideology exceeds the total of Stirner's written works.[58] In the book Stirner is derided as Sankt Max (Saint Max) and as Sancho (a reference to Cervantes’ Sancho Panza). As Isaiah Berlin has described it, Stirner "is pursued through five hundred pages of heavy-handed mockery and insult".[59] The book was written in 1845–1846, but it was not published until 1932. Marx's lengthy ferocious polemic against Stirner has since been considered an important turning point in Marx's intellectual development from idealism to materialism. It has been argued that historical materialism was Marx's method of reconciling communism with a Stirnerite rejection of morality.[60][61][62]

Stirner and post-structuralism
See also: Post-anarchism

In his book Specters of Marx, influential French poststructuralist thinker Jacques Derrida dealt with Stirner and his relationship with Marx while also analysing Stirner's concept of "specters" or "spooks".[63] Gilles Deleuze, another key thinker associated with post-structuralism, mentions Stirner briefly in his book The Logic of Sense.[64] Saul Newman calls Stirner a proto-poststructuralist who on the one hand had essentially anticipated modern post-structuralists such as Foucault, Lacan, Deleuze and Derrida, but on the other had already transcended them, thus providing what they were unable to—i.e. a ground for a non-essentialist critique of present liberal capitalist society. This is particularly evident in Stirner's identification of the self with a "creative nothing", a thing that cannot be bound by ideology, inaccessible to representation in language.

Possible influence on Friedrich Nietzsche
Main article: Relationship between Friedrich Nietzsche and Max Stirner

The ideas of Stirner and Friedrich Nietzsche have often been compared and many authors have discussed apparent similarities in their writings, sometimes raising the question of influence.[65] During the early years of Nietzsche's emergence as a well-known figure in Germany, the only thinker discussed in connection with his ideas more often than Stirner was Arthur Schopenhauer.[66] It is certain that Nietzsche read about The Ego and Its Own, which was mentioned in Friedrich Albert Lange's History of Materialism and Karl Robert Eduard von Hartmann's Philosophy of the Unconscious, both of which Nietzsche knew well.[67] However, there is no indication that he actually read it as no mention of Stirner is known to exist anywhere in Nietzsche's publications, papers or correspondence.[68] In 2002, a biographical discovery revealed it is probable that Nietzsche had encountered Stirner's ideas before he read Hartmann and Lange in October 1865, when he met with Eduard Mushacke, an old friend of Stirner's during the 1840s.[69]

As soon as Nietzsche's work began to reach a wider audience, the question of whether he owed a debt of influence to Stirner was raised. As early as 1891 when Nietzsche was still alive, though incapacitated by mental illness, Hartmann went so far as to suggest that he had plagiarized Stirner.[70] By the turn of the century, the belief that Nietzsche had been influenced by Stirner was so widespread that it became something of a commonplace at least in Germany, prompting one observer to note in 1907 that "Stirner's influence in modern Germany has assumed astonishing proportions, and moves in general parallel with that of Nietzsche. The two thinkers are regarded as exponents of essentially the same philosophy".[71]

From the beginning of what was characterized as "great debate"[72] regarding Stirner's possible positive influence on Nietzsche, serious problems with the idea were nonetheless noted.[73] By the middle of the 20th century, if Stirner was mentioned at all in works on Nietzsche, the idea of influence was often dismissed outright or abandoned as unanswerable.[74]

However, the idea that Nietzsche was influenced in some way by Stirner continues to attract a significant minority, perhaps because it seems necessary to explain the oft-noted (though arguably superficial) similarities in their writings.[75] In any case, the most significant problems with the theory of possible Stirner influence on Nietzsche are not limited to the difficulty in establishing whether the one man knew of or read the other. They also consist in determining if Stirner in particular might have been a meaningful influence on a man as widely read as Nietzsche.[76]

Rudolf Steiner

The individualist-anarchist orientation of Rudolf Steiner's early philosophy—before he turned to theosophy around 1900—has strong parallels to and was admittedly influenced by Stirner's conception of the ego, for which Steiner claimed to have provided a philosophical foundation.[77]

Anarchism
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Anarchism
  • Anarchism portal
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Main articles: Egoist anarchism and Individualist anarchism

Stirner's philosophy was important in the development of modern anarchist thought, particularly individualist anarchism and egoist anarchism. Although Stirner is usually associated with individualist anarchism, he was influential to many social anarchists such as anarcha-feminists Emma Goldman and Federica Montseny. In European individualist anarchism, he influenced its major proponents after him such as Émile Armand, Han Ryner, Renzo Novatore, John Henry Mackay, Miguel Giménez Igualada and Lev Chernyi.

In American individualist anarchism, he found adherence in Benjamin Tucker and his magazine Liberty while these abandoned natural rights positions for egoism.[78] Several periodicals "were undoubtedly influenced by Liberty's presentation of egoism". They included I, published by Clarence Lee Swartz and edited by William Walstein Gordak and J. William Lloyd (all associates of Liberty); and The Ego and The Egoist, both of which were edited by Edward H. Fulton. Among the egoist papers that Tucker followed, there were the German Der Eigene, edited by Adolf Brand; and The Eagle and The Serpent, issued from London. The latter, the most prominent English-language egoist journal, was published from 1898 to 1900 with the subtitle A Journal of Egoistic Philosophy and Sociology.[78] Other American egoist anarchists around the early 20th century include James L. Walker, George Schumm, John Beverley Robinson, Steven T. Byington and Edward H. Fulton.[78]

In the United Kingdom, Herbert Read was influenced by Stirner and noted the closeness of Stirner's egoism to existentialism (see existentialist anarchism). Later in the 1960s, Daniel Guérin says in Anarchism: From Theory to Practice that Stirner "rehabilitated the individual at a time when the philosophical field was dominated by Hegelian anti-individualism and most reformers in the social field had been led by the misdeeds of bourgeois egotism to stress its opposite" and pointed to "the boldness and scope of his thought".[79] In the 1970s, an American Situationist collective called For Ourselves published a book called The Right To Be Greedy: Theses On The Practical Necessity Of Demanding Everything in which they advocate a "communist egoism" basing themselves on Stirner.[80]

Later in the United States, it emerged the tendency of post-left anarchy which was influenced profoundly by Stirner in aspects such as the critique of ideology. Jason McQuinn says that "when I (and other anti-ideological anarchists) criticize ideology, it is always from a specifically critical, anarchist perspective rooted in both the skeptical, individualist-anarchist philosophy of Max Stirner".[81] Bob Black and Feral Faun/Wolfi Landstreicher strongly adhere to Stirnerist egoism. In the hybrid of post-structuralism and anarchism called post-anarchism, Saul Newman has written on Stirner and his similarities to post-structuralism. Insurrectionary anarchism also has an important relationship with Stirner as can be seen in the work of Wolfi Landstreicher and Alfredo Bonanno who has also written on him in works such as Max Stirner and Max Stirner and Anarchism.[82]

Free love, homosexuals and feminists

German Stirnerist Adolf Brand produced the homosexual periodical Der Eigene in 1896. This was the first ongoing homosexual publication in the world[83] and ran until 1931. The name was taken from the writings of Stirner (who had greatly influenced the young Brand) and refers to Stirner's concept of "self-ownership" of the individual. Another early homosexual activist influenced by Stirner was John Henry Mackay. Feminists influenced by Stirner include Dora Marsden who edited the journals The Freewoman and The New Freewoman and anarchist Emma Goldman. Stirner also influenced free love and polyamory propagandist Émile Armand in the context of French individualist anarchism of the early 20th century which is known for "[t]he call of nudist naturism, the strong defense of birth control methods, the idea of "unions of egoists" with the sole justification of sexual practices".[84]

gollark: Which is true of ~every group.
gollark: Except that one Trump supporter is bad.
gollark: That's not good evidence of... anything?
gollark: They have reasons to believe things. Bad ones quite often, but they mostly don't randomly go "hmm, how shall I ruin the country today".
gollark: I mean, I do actually believe in treating people you politically disagree with as... people?

See also

Notes
  1. Wolfi LandstreicherThe Unique and Its Property
  2. The Encyclopedia of Philosophy, volume 8, The Macmillan Company and The Free Press, New York 1967.
  3. Raoul VaneigemThe Revolution of Everyday Life.
  4. Beiser, Frederick C., Weltschmerz: Pessimism in German Philosophy, 1860-1900, Oxford: Oxford University Press, 2016, p. 233.
  5. Maurice Cranston on Max Stirner (1971)
  6. Censorship and Literature in Fascist Italy. Pg. 33. Guido Bonsaver (2007)
  7. Bernd A. Laska, Otto Gross zwischen Max Stirner und Wilhelm Reich, In: Raimund Dehmlow and Gottfried Heuer, eds.: 3. Internationaler Otto-Gross-Kongress, Ludwig-Maximilians-Universität, München. Marburg, 2003, pp. 125–162, ISBN 3-936134-06-5 LiteraturWissenschaft.de.
  8. Leopold, David (4 August 2006). "Max Stirner". In Zalta, Edward N. (ed.). Stanford Encyclopedia of Philosophy.
  9. Goodway, David. Anarchist Seeds Beneath the Snow. Liverpool University Press, 2006, p. 99.
  10. A Ready Reference to Philosophy East and West.
  11. Anarchism: A Criticism and History of the Anarchist Theory.
  12. "John Henry Mackay: Max Stirner – Sein Leben und sein Werk" Archived 9 November 2016 at the Wayback Machine. p. 28.
  13. The Encyclopedia of Philosophy, volume 8, The Macmillan Company and The Free Press, New York 1967.
  14. Stepelevich 1985, p. 602.
  15. Marshall, Peter (1992). Demanding the Impossible. Harper Collins. p. 221. ISBN 0002178559.
  16. Lawrence L Stepelevich. The Revival of Max Stirner.
  17. Gide, Charles and Rist, Charles. A History of Economic Doctrines from the Time of the Physiocrats to the Present Day. Harrap 1956, p. 612.
  18. The Encyclopedia of Philosophy, vol. 8, The Macmillan Company and The Free Press, New York 1967.
  19. Ibidem, Cambridge edition, pp. 37–38.
  20. Heider, Ulrike. Anarchism: Left, Right and Green, San Francisco: City Lights Books, 1994, pp. 95–96.
  21. Stirner, Max. The Ego and Its Own, p. 248.
  22. Moggach, Douglas. The New Hegelians. Cambridge University Press, 2006 p. 194.
  23. "Dora Marsden & Benjamin R. Tucker – Sidney E. Parker Archives". Retrieved 28 November 2019.
  24. "The Gospel According to Malfew Seklew" (PDF).
  25. "Archists, Anarchists and Egoists – Sidney E. Parker Archives". Retrieved 28 November 2019.
  26. Thomas, Paul (1985). Karl Marx and the Anarchists. London: Routledge/Kegan Paul. p. 142. ISBN 0-7102-0685-2.
  27. Cohn, Jesse (September 2002). "What is Postanarchism 'Post'?". Postmodern Culture. 13 (1). doi:10.1353/pmc.2002.0028. ISSN 1053-1920 – via Project MUSE.
  28. Nyberg, Svein Olav. "The union of egoists" (PDF). Non Serviam. Oslo, Norway: Svein Olav Nyberg. 1: 13–14. OCLC 47758413. Archived from the original (PDF) on 7 December 2010. Retrieved 1 September 2012.
  29. "Non Serviam, No. 18, page 6, "Union of Egoists - Comment" by S.E. Parker" (PDF).
  30. Stepelevich 1985.
  31. Moggach, Douglas and De Ridder, Widukind. "Hegelianism in Restoration Prussia, 1841–1848: Freedom, Humanism and 'Anti-Humanism' in Young Hegelian Thought". In: Hegel's Thought in Europe: Currents, Crosscurrents and Undercurrents, ed. Lisa Herzog (pp. 71–92). Basingstoke and New York: Palgrave Macmillan, 2013, pp. 82–83.
  32. "Hegelianism in Restoration Prussia,1841–1848: Freedom, Humanism and 'Anti-Humanism' in Young Hegelian Thought.", In: Hegel's Thought in Europe: Currents, Crosscurrents and Undercurrents, ed. Lisa Herzog (pp. 71–92). Basingstoke and New York: Palgrave Macmillan, 2013, p. 75.
  33. Encyclopaedia of Philosophy (1967). The Macmillan Company and The Free Press: New York.
  34. Art and Religion, p. 110.
  35. The Ego and Its Own, p. 324.
  36. The Ego and Its Own, p. 17.
  37. "The Philosophical Reactionaries: 'The Modern Sophists' by Kuno Fischer", Newman, Saul (ed.), Max Stirner (Critical Explorations in Contemporary Political Thought), Basingstoke and New York: Palgrave Macmillan, p. 90 (2011).
  38. "The Philosophical Reactionaries: 'The Modern Sophists' by Kuno Fischer", Newman, Saul (ed.), Max Stirner (Critical Explorations in Contemporary Political Thought), Basingstoke and New York: Palgrave Macmillan, p. 99 (2011).
  39. "The Philosophical Reactionaries: 'The Modern Sophists' by Kuno Fischer", Newman, Saul (ed.), Max Stirner (Critical Explorations in Contemporary Political Thought), Basingstoke and New York: Palgrave Macmillan, p. 104 (2011).
  40. History of Materialism, ii. 256 (1865).
  41. See Bernd A. Laska: Nietzsche's initial crisis. In: Germanic Notes and Reviews, vol. 33, n. 2, Fall/Herbst 2002, pp. 109–133.
  42. George J. Stack, Lange and Nietzsche, Walter de Gruyter, Berlin, New York, 1983, p. 12, ISBN 978-3-11-008866-3.
  43. Zalta, Edward N. (ed.). "Max Stirner". Stanford Encyclopedia of Philosophy.
  44. "Max Stirner, a durable dissident – in a nutshell".
  45. Quoted in Read's book, "The Contrary Experience", Faber and Faber, 1963.
  46. See Memoirs of a revolutionary, 1901–1941 by Victor Serge. Publisher Oxford U.P., 1967.
  47. See Bernd A. Laska: Ein dauerhafter Dissident. Nürnberg: LSR-Verlag 1996 (online).
  48. See Bernd A. Laska: Katechon und Anarch. Nürnberg: LSR-Verlag 1997 (online).
  49. Huneker's book Egoists, a Book of Supermen (1909)contains an essay on Stirner.
  50. See Goldman, Anarchism and Other Essays, p. 50.
  51. Wilson, A. N. (1 November 2004). "World of books". The Daily Telegraph. London. Retrieved 12 May 2010.
  52. Between Man and Man by Martin Buber, Beacon Press, 1955.
  53. From Hegel to Marx by Sidney Hook, London, 1936.
  54. "The long revolution is preparing to write works in the ink of action whose unknown or nameless authors will flock to join Sade, Fourier, Babeuf, Marx, Lacenaire, Stirner, Lautréamont, L'hautier, Vaillant, Henry, Villa, Zapata, Makhno, the Communards, the insurrectionaries of Hamburg, Kiel, Kronstadt, Asturias – all those who have not yet played their last card in a game which we have only just joined: the great gamble whose stake is freedom". Raoul Vaneigem. The Revolution of Everyday Life.
  55. David Goodway, Anarchist Seeds Beneath the Snow, Liverpool University Press, 2006. p. 75.
  56. Henri Arvon, Aux sources de 1'existentialisme Max Stirner (Paris, 1954), p. 14.
  57. Zwischen 18 and 25, pp. 237–238.
  58. "Chapter Sankt Max in Die deutsche Ideologie.
  59. I. Berlin, Karl Marx (New York, 1963), 143.
  60. G. Stedman-Jones, 'Introduction' in K. Marx and F. Engels, The Communist Manifesto (London, 2002).
  61. ""Karl Marx and Max Stirner", Nicolas Lobkowicz, 1970. From "Demythologizing Marxism", 1970" (PDF).
  62. Alexander, Green. "Stirner & Marx - Max Stirner: A Biographical Sketch" (PDF). Non Serviam. 1: 5 to 42.
  63. Jacques Derrida. Specters of Marx. Routledge. 1994.
  64. "Human or divine, as Stirner said, the predicates are the same whether they belong analytically to the divine being, or whether they are synthetically bound to the human form" (Gilles Deleuze. The Logic of Sense. Continuum. 2004). p. 122.
  65. Albert Levy, Stirner and Nietzsche, Paris, 1904; Robert Schellwien, Max Stirner and Friedrich Nietzsche, 1892; H.L. Mencken, The Philosophy of Friedrich Nietzsche, 1908; K. Löwith, From Hegel To Nietzsche New York, 1964, p. 187; R. A. Nicholls, "Beginnings of the Nietzsche Vogue in Germany", in Modern Philology, Vol. 56, No. 1, August 1958, pp. 24–37; T. A. Riley, "Anti-Statism in German Literature, as Exemplified by the Work of John Henry Mackay", in PMLA, Vol. 62, No. 3, September 1947, pp. 828–843; Seth Taylor, Left Wing Nietzscheans, The Politics of German Expressionism 1910–1920, p. 144, 1990, Walter de Gruyter, Berlin/New York; Gilles Deleuze, Nietzsche et la Philosophy, Presses Universitaires de France, 1962; R. C. Solomon and K. M. Higgins, The Age of German Idealism, p. 300, Routledge, 1993.
  66. While discussion of possible influence has never ceased entirely, the period of most intense discussion occurred between 1892 and 1900 in the German-speaking world. During this time, the most comprehensive account of Nietzsche's reception in the German language, the 4-volume work of Richard Frank Krummel called Nietzsche und der deutsche Geist, indicates 83 entries discussing Stirner and Nietzsche. The only thinker more frequently discussed in connection with Nietzsche during this time is Schopenhauer, with about twice the number of entries. Discussion steadily declines thereafter, but it is still significant. Nietzsche and Stirner show 58 entries between 1901 and 1918. From 1919 to 1945, there are 28 entries regarding Nietzsche and Stirner.
  67. "Apart from the information which can be gained from the annotations, the library (and the books Nietzsche read) shows us the extent, and the bias, of Nietzsche's knowledge of many fields, such as evolution and cosmology. Still more obvious, the library shows us the extent and the bias of Nietzsche's knowledge about many persons to whom he so often refers with ad hominem statements in his works. This includes not only such important figures as Mill, Kant, and Pascal but also such minor ones (for Nietzsche) as Max Stirner and William James who are both discussed in books Nietzsche read". T. H. Brobjer, "Nietzsche's Reading and Private Library", 1885–1889, in Journal of the History of Ideas, Vol. 58, No. 4, October 1997, pp. 663–693; Stack believes it is doubtful that Nietzsche read Stirner, but notes "he was familiar with the summary of his theory he found in Lange's history." George J. Stack, Lange and Nietzsche, Walter de Gruyter, 1983, p. 276.
  68. Albert Levy, Stirner and Nietzsche, Paris, 1904.
  69. Bernd A. Laska: Nietzsche's initial crisis. In: Germanic Notes and Reviews, vol. 33, n. 2, fall/Herbst 2002, pp. 109–133.
  70. Eduard von Hartmann, Nietzsches "neue Moral", in Preussische Jahrbücher, 67. Jg., Heft 5, May 1891, S. 501–521; augmented version with more express reproach of plagiarism in: Ethische Studien, Leipzig, Haacke 1898, pp. 34–69.
  71. This author believes that one should be careful in comparing the two men. However, he notes: "It is this intensive nuance of individualism that appeared to point from Nietzsche to Max Stirner, the author of the remarkable work Der Einzige und sein Eigentum. Stirner's influence in modern Germany has assumed astonishing proportions, and moves in general parallel with that of Nietzsche. The two thinkers are regarded as exponents of essentially the same philosophy." O. Ewald, "German Philosophy in 1907", in The Philosophical Review, Vol. 17, No. 4, July 1908, pp. 400–426.
  72. [in the last years of the nineteenth century] "The question of whether Nietzsche had read Stirner was the subject of great debate" R.A. Nicholls, "Beginnings of the Nietzsche Vogue in Germany", in Modern Philology, Vol. 56, No. 1, August 1958, pp. 29–30.
  73. Levy pointed out in 1904 that the similarities in the writing of the two men appeared superficial. Albert Levy, Stirner and Nietzsche, Paris, 1904
  74. R. A. Nicholls, "Beginnings of the Nietzsche Vogue in Germany", in Modern Philology, Vol. 56, No. 1, August 1958, pp. 24–37.
  75. "Stirner, like Nietzsche, who was clearly influenced by him, has been interpreted in many different ways", Saul Newman, From Bakunin to Lacan: Anti-authoritarianism and the Dislocation of Power, Lexington Books, 2001, p. 56; "We do not even know for sure that Nietzsche had read Stirner. Yet, the similarities are too striking to be explained away". R. A. Samek, The Meta Phenomenon, p. 70, New York, 1981; Tom Goyens, (referring to Stirner's book The Ego and His Own) "The book influenced Friedrich Nietzsche, and even Marx and Engels devoted some attention to it". T. Goyens, Beer and Revolution: The German Anarchist Movement In New York City, p. 197, Illinois, 2007.
  76. "We have every reason to suppose that Nietzsche had a profound knowledge of the Hegelian movement, from Hegel to Stirner himself. The philosophical learning of an author is not assessed by the number of quotations, nor by the always fanciful and conjectural check lists of libraries, but by the apologetic or polemical directions of his work itself". Gilles Deleuze (translated by Hugh Tomlinson), Nietzsche and Philosophy, 1962 (2006 reprint, pp. 153–154).
  77. Guido Giacomo Preparata, "Perishable Money in a Threefold Commonwealth: Rudolf Steiner and the Social Economics of an Anarchist Utopia". Review of Radical Economics 38/4 (Fall 2006). pp. 619–648.
  78. "Only the influence of the German philosopher of egoism, Max Stirner (né Johann Kaspar Schmidt, 1806–1856), as expressed through The Ego and His Own (Der Einzige und sein Eigentum) compared with that of Proudhon. In adopting Stirnerite egoism (1886), Tucker rejected natural rights which had long been considered the foundation of libertarianism. This rejection galvanized the movement into fierce debates, with the natural rights proponents accusing the egoists of destroying libertarianism itself. So bitter was the conflict that a number of natural rights proponents withdrew from the pages of Liberty in protest even though they had hitherto been among its frequent contributors. Thereafter, Liberty championed egoism although its general content did not change significantly". Wendy Mcelroy. "Benjamin Tucker, Individualism, & Liberty: Not the Daughter but the Mother of Order".
  79. Daniel Guérin,Anarchism: From Theory to Practice
  80. "Four Ourselves, The Right To Be Greedy: Theses On The Practical Necessity Of Demanding Everything". Archived 22 June 2013 at the Wayback Machine
  81. "What is Ideology?" by Jason McQuinn.
  82. "Bonanno, Alfredo Maria". Archived from the original on 10 July 2009. Retrieved 10 July 2009.
  83. Karl Heinrich Ulrichs had begun a journal called Prometheus in 1870, but only one issue was published. Kennedy, Hubert, Karl Heinrich Ulrichs: First Theorist of Homosexuality, In: 'Science and Homosexualities', ed. Vernon Rosario. New York: Routledge, 1997, pp. 26–45.
  84. Xavier Diez. "La insumisión voluntaria. El anarquismo individualista español durante la dictadura y la Segunda República".

References
  • Stirner, Max: Der Einzige und sein Eigentum (1845 [October 1844]). Stuttgart: Reclam-Verlag, 1972ff; English translation The Ego and Its Own (1907), ed. David Leopold, Cambridge/ New York: CUP 1995.
  • Stirner, Max: "Recensenten Stirners" (September 1845). In: Parerga, Kritiken, Repliken, Bernd A. Laska, ed., Nürnberg: LSR-Verlag, 1986; English translation Stirner's Critics (abridged), see below.
  • Max Stirner, Political Liberalism (1845).

Further reading
  • Max Stirner's 'Der Einzige und sein Eigentum' im Spiegel der zeitgenössischen deutschen Kritik. Eine Textauswahl (1844–1856). Hg. Kurt W. Fleming. Leipzig: Verlag Max-Stirner-Archiv 2001 (Stirneriana).
  • Arena, Leonardo V., Note ai margini del nulla, ebook, 2013.
  • Arvon, Henri, Aux Sources de l'existentialisme, Paris: P.U.F. 1954.
  • Essbach, Wolfgang, Gegenzüge. Der Materialismus des Selbst. Eine Studie über die Kontroverse zwischen Max Stirner und Karl Marx. Frankfurt: Materialis 1982.
  • Feiten, Elmo (2013). "Would the Real Max Stirner Please Stand Up?". Anarchist Developments in Cultural Studies. ISSN 1923-5615.
  • Helms, Hans G, Die Ideologie der anonymen Gesellschaft. Max Stirner 'Einziger' und der Fortschritt des demokratischen Selbstbewusstseins vom Vormärz bis zur Bundesrepublik, Köln: Du Mont Schauberg, 1966.
  • Koch, Andrew M., "Max Stirner: The Last Hegelian or the First Poststructuralist". In: Anarchist Studies, vol. 5 (1997) pp. 95–108.
  • Laska, Bernd A., Ein dauerhafter Dissident. Eine Wirkungsgeschichte des Einzigen, Nürnberg: LSR-Verlag 1996 (TOC, index).
  • Laska, Bernd A., Ein heimlicher Hit. Editionsgeschichte des "Einzigen". Nürnberg: LSR-Verlag 1994 (abstract).
  • Marshall, Peter H. "Max Stirner" in "Demanding the Impossible: A History of Anarchism "(London: HarperCollins, 1992).
  • Moggach, Douglas; De Ridder, Widukind, "Hegelianism in Restoration Prussia,1841–1848: Freedom, Humanism and 'Anti-Humanism' in Young Hegelian Thought". In: Herzog, Lisa (ed.): Hegel's Thought in Europe: Currents, Crosscurrents and Undercurrents. Basingstoke and New York, Palgrave Macmillan, 2013, pp. 71–92 (Google Books).
  • Newman, Saul (ed.), Max Stirner (Critical Explorations in Contemporary Political Thought), Basingstoke and New York: Palgrave Macmillan, 2011 (full book).
  • Newman, Saul, Power and Politics in Poststructural Thought. London and New York: Routledge 2005.
  • Parvulescu, C. "The Individualist Anarchist Discourse of Early Interwar Germany". Cluj University Press, 2018 (full book).
  • Paterson, R. W. K., The Nihilistic Egoist: Max Stirner, Oxford: Oxford University Press 1971.
  • Spiessens, Jeff. The Radicalism of Departure. A Reassessment of Max Stirner's Hegelianism, Cambridge Scholars Publishing: Newcastle upon Tyne, 2018.
  • Stepelevich, Lawrence S. (1985). "Max Stirner as Hegelian". Journal of the History of Ideas. 46 (4): 597–614. doi:10.2307/2709548. ISSN 0022-5037. JSTOR 2709548.CS1 maint: ref=harv (link)
  • Stepelevich, Lawrence S., Ein Menschenleben. Hegel and Stirner". In: Moggach, Douglas (ed.): The New Hegelians. Philosophy and Politics in the Hegelian School. Cambridge, Cambridge University Press, 2006, pp. 166–176.
  • Welsh, John F. Max Stirner's Dialectical Egoism: A New Interpretation. Lexington Books. 2010.
  • Wilkinson, Will (2008). "Stirner, Max (1806–1856)". In Hamowy, Ronald (ed.). The Encyclopedia of Libertarianism. Thousand Oaks, CA: SAGE; Cato Institute. pp. 493–494. doi:10.4135/9781412965811.n300. ISBN 978-1-4129-6580-4. LCCN 2008009151. OCLC 750831024.
  • Di Mascio, Carlo, Stirner Giuspositivista. Rileggendo l'Unico e la sua proprietà, 2 ed., Edizioni Del Faro, Trento, 2015, p. 253, ISBN 978-88-6537-378-1.

General

Relationship with other philosophers

Texts
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