In a few words this: in self-interested love, the object is your courtesan; in unselfish love, she is your beloved. But when you train your hands, you do not perfect them for the purposes of the species, you do not realize the species that is already real and perfect, because your hand is what the species or the species-concept of “hand” implies, and is thus a perfect hand — but you make of them what and how you want and are able to make them; you shape your will and power into them; you make the species hand into your own, unique, particular hand. Furthermore, Feuerbach says on page 31 of The Essence of Christianity: “The only true atheist is the one for whom the attributes of the divine essence, like love, wisdom, justice are nothing, and not the one for whom only the subject of these attributes is nothing.” Doesn’t Stirner achieve this, especially if the Nothing is not loaded on him in place of nothing? The sense of bourgeois society is rather the life of commerce, a life that can be pursued by saints in sacred forms — as happens all the time today — as by egoists in an egoistic form — as happens now only in the activity of a few acting clandestinely. Most likely mutual interest with the person. Hess is the perfect human being, or if one wants to use the superlative, the most perfect human being. It cannot be said by the word, Unique One, what you are, any more than one can say what you are by the name Ludwig that was given to you by the Christener. As long as something is said of you, you would be known only as this something (Man, Spirit, Christ, etc.). Are you a doppelganger or do you exist only once? Whether Stirner has read and understood Feuerbach’s The Essence of Christianity could only be demonstrated by a particular critique of that book, which shouldn’t be set forth here. — translator. He is emphasizing that what is actually “common” to every human being is that he or she is unique, as opposed to Feuerbach’s idealized concept of the “common man.” — translator. To emphasize this, I have chosen to translate Meinung as “view” in this text. In other words, this “universal interest” is more than you — a “higher” thing; it is also without you — an “absolute”; it is an interest for itself — alien to you; it demands that you serve it and finds you willing, if you let yourself be beguiled.

Why then did one decide on competition? As we said, we’ll pass over the passages in which Szeliga really campaigns against Stirner for the cause of critique, as one would have to attack nearly every sentence. An absolute higher thing is such that you are not asked if it is the higher thing for you; rather it is the higher thing despite you. 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. But why should the person who is poorer with respect to a certain interest be called more egoistic than the one who possesses that interest?

But they are told, do you know what lewdness is? This oak, this place, this grove, this bull, this day is holy, not the rest.” He concludes: “Strike down thc `Unique One’ in heaven, but also strike out of your head the `Unique One’ of this world.”. %PDF-1.6 %���� We’ll look to see if Szeliga does what he would have critique do, without noting whether critique would do the same thing, and so instead of saying, for example, this “critique will follow the life course of the unique,” we will say: “Szeliga will follow, etc.”. I don't really understand their position on the subject of humanism. Because frivolity is a “sin” if it concerns a “sacred thing.” There must be no frivolity! This should not be unexpected. If it is recognized as such, all religious or “human” impositions cease, and the domination of the good, the hierarchy, comes to an end, because the unique, the altogether common human being (not Feuerbach’s virtuous “common man”[5]), is at the same time the complete human being. I also translated these citations directly, rather than going to Byington’s translation either in its original form or in the version edited by David Leopold (Cambridge Texts in the History of Political Thought). Hess is the one who says most unequivocally that the egoist is the sinner. In me they are real, they have reality.

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