Being, thought, the I, are only undetermined concepts, which receive their determinateness only through other concepts, i.e., through conceptual development. The unique, however, has no content; it is indeterminacy in itself; only through you does it acquire content and determination. Hess has the “historical development of German philosophy behind him” in his pamphlet, “The Last Philosophers,” but has before him “the development of the philosophers Feuerbach, Bruno Bauer and Stirner, disengaged from life” and knows from his own development, not exactly disengaged from life, that the development of these philosophers “had to turn into nonsense.” But is a development disengaged from life not “nonsense,” and is a development not disengaged from life not likewise “nonsense”?

The one who sins against “the higher thing” against the absolute higher thing (i.e., higher in spite of your opposing interest), against the uninteresting; thus, the egoist is — the sinner. Is thought perhaps “rejected” through this? Rather, Hess himself is an actual human being, but we want to grant him what he means by an actual human being, since on the Rhine (“among us”), they speak about it enough. One has always flattered oneself that one was talking about the “actual, individual” man when one spoke about man. [1] However, outside of the title of Stirner’s book, I have chosen to translate the word “Eigentum” as “property.” The word can also translate as “possession” as in the phrase “to acquire possession of the book” or as “ownership.” It is useful to keep all these translations in mind when you read the word “property” in this text.

Stirner says: “If you consume what is sacred (Hess doesn’t take this with much precision and makes Stirner say “sacred property” instead of “what is sacred”), you make it property, etc.,” i.e., something (dirt, for example) that you can throw away. What else is your unique, incomparable, and consequently sexless I, but an undigested residue of the old christian supernaturalism?”.

No, only its sanctity is denied, it is rejected as a purpose and a calling. It might seem that it must, indeed, be left to every individual to rid himself of scruples as he knows how, but that it is still the task of history to dissolve scruples through critical reflection. Stirner didn’t leave the “deliverance of the world” in the hands of thinkers and the scrupulous anymore. But I would have been glad to see your ‘union of egoists’, even if only on paper. — translator, [9] “personal interest,” in French in the original — translator, [10] “devotion,” in French in the original — translator, [11] Perhaps a reference to this appropriate passage: “He always has other things than his opponent in his head. How can one assert such a contrast between egoistic life and the life of love against Stirner, since for him the two get along quite well? Egoism, as Stirner uses it, is not opposed to love nor to thought; it is no enemy of the sweet life of love, nor of devotion and sacrifice; it is no enemy of intimate warmth, but it is also no enemy of critique, nor of socialism, nor, in short, of any actual interest. Unselfishness is not self-forgetfulness in the sense of no longer thinking of oneself and no longer being concerned with oneself, but in the other sense of forgetting that the world is “ours,” of forgetting that one is the center or owner of this world, that it is our property. We don’t welcome his invocation of the Critical Muse, which is supposed to have inspired or “gave rise to” him, and pass over everything that he says in praise of his muse, even “the new action of self-perfecting for which the unique (i.e., Stirner, whom Szeliga, Feuerbach and Hess call the “unique”) gives him the opportunity.”. There's a problem loading this menu right now. No philosophical system can be built out of it, as it can out of Being, or Thinking, or the I. And like Feuerbach, no one lives in any other world than his own, and like Feuerbach, everyone is the center of his own world. Helping a loyal friend, critics be damned. are expressions or attributes that are full to overflowing with content, phrases with the greatest wealth of ideas; compared with these sacred and noble phrases, the unique is the empty, unassuming and completely common phrase. Now available in English, perhaps Stirner's shortish replies to his critics will allay the contemporary epidemic within the Anglo-sphere of painful, arthritic knees when and wherever Stirner is mentioned. Because you are the content of the Unique One, there is nothing more to be thought about its own content, i.e. Recensenten Stirners / Stirner's Critics bilingual: full text in German / abridged text in English (trans. Hess says of the unique: “he’s boasting.” Undoubtedly, the unique, this obvious phrase, is an empty boast; it is Feuerbach’s phrase without the phrase-owner.

As a means it is left to everyone who gains might through this means. Since you have the need to think, you cannot limit yourself to driving scruples out through jubilation; you also need to think them away. But then he would have been at fault if someone misunderstood him in the opposite, i.e., the emotional way, and placed him on the list of those who raise their voice for the “true human being.” But Stirner says: the human being is the inhuman monster; what the one is, the other is; what is said against the one, is said against the other.

When the manufacturer, Hardy, in The Wandering Jew, falls into misery, he is completely open to the teachings of the Jesuits, particularly when he could hear all the same teachings, but in a “human,” melodious form, from the “human” priest Gabriel. This is the ultimate point of the social animal world. The Unique One is, in contrast to these holy and exalted phrases, the empty, the unassuming, the entirely common phrase. Is egoism the “basic principle” of competition, or, on the contrary, haven’t egoists just miscalculated about this? become“nonsense.” Butwhynot? I felt that my choice has more meaning to those likely to read this translation, within the context of present-day radical theoretical endeavors. The egoist can cast off the sinner and the sin from himself only if he desecrates the sacred, just as the European beats the crocodile to death without sin because His Holiness, the Crocodile, is for him a crocodile without holiness. What he says is not what is meant, and what he means is unsayable. Doesn’t Stirner deny that the egoist is the sinner and that conscious egoism (conscious is the sense that Hess intends it) is the consciousness of sin? We don’t live in an egoistic world, but in a world that is completely sacred down to its lowest scrap of property. This book is usually known as The Ego and Its Own in English, but a more literal translation would be The Unique Individual and their Property).Both the form and content of Stirner’s major work are disconcerting. When Feuerbach deals with the unique, he limits himself to considering it as a “unique individual,” chosen from a class or species and “opposed as sacred and inviolable to other individuals.” In this choosing and opposing “the essence of religion remains. “Reason and love are generally without reality,” Hess makes Stirner say. The unique is a word, and everyone should always be able to think something when he uses a word; a word should have thought content. Instead, our system considers things like how recent a review is and if the reviewer bought the item on Amazon. 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. Although the word “Meinung” only appears four times in this text, it is significant in Hegelian thought. They have introduced a sacred intercourse, and where possible they would like to make it the Holy of Holies. Stirner uses straightforward, even fairly simple language, filled with passion and sarcasm, to express ideas that are difficult, though more in the fact that very few people would want to accept their implications than in their complexity. To redeem the sinner, to overcome egoism, to find and realize the true human being. Some parts of The Unique and its Property were made clearer, but for the most part it felt like people writing just to put words on paper, especially the intro. Self-interest forms the basis of egoism. h�bbd```b``Y"���!�! Who has ever said that the individual human being is the species because he has “understood” nature and history? From page 24 to page 32, Szeliga expressly takes the cause of pure critique. World is only what he himself is not, but what belongs to him, is in a relationship with him, exists for him. Actually, Szeliga also says various things about what the egoist and egoism are, but he has exhausted the topic with his example of the rich girl and the nagging wife. “Man” as a concept or predicate does not exhaust what you are because it has a conceptual content of its own and because it lets itself stipulate what is human, what is “a man,” because it can be defined; for that reason you can have absolutely nothing to do with it. Isn’t your brain, the most sacred and elevated organ of your body, definitively masculine? Johann Kaspar Schmidt, better known as Max Stirner (the nom de plume he adopted from a schoolyard nickname he had acquired as a child because of his high brow, in German 'Stirn'), was a German philosopher, who ranks as one of the literary grandfathers of nihilism, existentialism, post-modernism and anarchism, especially of individualist anarchism. Whoever wants to deduce a precise thought-content of the Unique as if it were a concept, whoever thinks that with “unique” one has said about you what you are, would show that they believe in phrases, because they don’t recognize phrases as phrases, and would also show that they seek specific content in phrases.

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