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Updated: May 19, 2025
This advance of Feuerbach's view beyond Feuerbach himself was published in 1845 by Marx in the "Holy Family." Strauss, Bauer, Stirner, Feuerbach, these were the minor representatives of the Hegelian philosophy, so far as they did not abandon the field of philosophy.
Max Stirner, considered by some the founder of philosophical anarchism, calls his book "The Ego and His Own." "Whether what I think and do is Christian," he writes, "what do I care? Whether it is human, liberal, humane, whether unhuman, illiberal, inhuman, what do I ask about that?
Above him are vertiginous heights; below him, deadly precipices. Nothing helps him but himself a page torn from Max Stirner is this parable. Light streams upon the struggling egoist as he toils to the summit of consciousness. Among the designs of nineteenth-century artists we can recall none so touching, so powerful, so modern as this picture.
Practically Auberon Herbert's distinction of terms is merely playing with words; for the "voluntary State," which I can leave at any moment, from which I can withdraw my financial support if I do not approve of its actions, is Proudhon's federation of groups in its strictest form; perhaps it is even the practical outcome of Stirner's Union of Egoists; at any rate Herbert, like Stirner, prefers the unconditional acceptance of the principle of laisser faire, without reaching it, like Proudhon, by means of the thorny circumlocution of a complicated organisation of work.
Free competition means nothing else than that everyone may stand up against someone else, make himself felt, and fight against him." With a cleverness which we cannot sufficiently admire, Stirner proceeds to show that these directions which are so totally opposed are essentially the same, and regards the latter merely as the logical outcome from the former.
Step by step Stirner departs from Proudhon; the latter demands, in order to create his paradise, a balance, the former lays down the principle of natural selection as the highest and only law in social matters. The fight, the struggle for existence, which Proudhon strove to recognise in economic life, here enters upon its rights in all its brutality.
Strauss has, in addition to the "Life of Jesus" and "Dogmatics," only produced philosophical and ecclesiastical historical work of a literary character, after the fashion of Renan; Bauer has merely done something in the department of primitive Christianity, but that significant; Stirner remained a "freak" even after Bakunine had mixed him with Proudhon and designated his amalgamation "Anarchism."
When Turgenev shaped the character, he certainly drew on his own memories of his stay at Berlin, at a time when Bruno Bauer was laying it down as a dogma that no educated man ought to have opinions on any subject, and when Max Stirner was convincing the young Hegelians that ideas were mere smoke and dust, seeing that the only reality in existence was the individual Ego.
Fundamentally opposed as our minds must be to men like Proudhon and Stirner, we yet readily recognise in them their undoubted personal talents, both of mind, spirit, and character, and, above all, have never questioned their good faith. But we cannot speak thus of Bakunin.
That is all that we know of the personality of the man who has raised the idea of personality to a Titanic growth that has oppressed the world. The literature about Stirner is almost exclusively confined to a few scattered remarks in larger works, which are not always very appropriate. J. H. Mackay is said to be working at a biography of Stirner.
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