Max Stirner (Critical Explorations in Contemporary Political Thought)
Language: English
Pages: 223
ISBN: 0230283357
Format: PDF / Kindle (mobi) / ePub
Max Stirner was one of the most important and seminal thinkers of the mid-nineteenth century. He exposed the religiosity behind secular humanism and rationalism, and the domination of the individual behind liberal modes of politics. This edited collection explores Stirner's radical and contemporary importance as a political theorist.
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Twentieth-Century Marxism: A Global Introduction
Liberal Loyalty: Freedom, Obligation, and the State
Uncontainable openness of his desire: I receive with thanks what the centuries of culture have acquired for me; I am not willing to throw away and give up anything of it: I have not lived in vain. The experience that I have power over my nature, and need not be the slave of my appetites, shall not be lost to me; the experience that I can subdue the world by culture’s means is bought at too great a cost for me to be able to forget it. But I want still more.103 Notes 1. 2. 3. 4. 5. 6. 7. Marx.
9780230_283350_02_int.indd 8 8/2/2011 2:00:07 PM Introduction: Re- encountering Stirner’s Ghosts 9 Stirner, therefore, has crucial implications for radical political theory. In his own time, Stirner put forward a heretical critique of not only liberalism, but communism and socialism as well, perceiving in these discourses latent forms of domination. In our time, radical politics is confronted with the collapse of revolutionary grand narratives and utopian projects. Did these projects.
Any crime undertaken for any reason.45 The corollary of the proposition that the state exists (inter alia) in order to repress paupers is, according to Stirner, that the pauper has no need of the state; since he has nothing to lose, ‘he does not need the protection of the state for his nothing’. ‘Pauperism’, Stirner declaims, is the valuelessness of me, the phenomenon that I cannot realize value [Geltung] from myself. For this reason state and pauperism are 9780230_283350_07_cha05.indd 125.
Refuses to separate the individual and society categorically. Marx had insisted, against Hegel, that ‘the nature of the particular person is not his beard, his blood, his abstract physis, but rather his social quality...’69 To get the full sense of this we need to examine ‘Saint Max’, yet some of the main features of Marx’s position have been well outlined by Joseph O’Malley in his ‘Editor’s Introduction’ to Marx’s Critique of Hegel’s Philosophy of Right: What governs these discussions [Marx’s.
1842 and 1843 critiques] is a special notion of the relationship between the individual social being on the one hand, the society on the other: society is the sine qua non for the humanization of the individual man; and the character of the individual member of society will be a function of the character of society itself. At the same time, however, the character of society will be an expression of the character of its members, for society itself is the actual social or communal nature of its.