Top 81 Quotes & Sayings by Max Stirner - Page 2

There are intellectual vagabonds, to whom the hereditary dwelling-place of their fathers seems too cramped and oppressive for them to be willing to satisfy themselves with the limited space any more: instead of keeping within the limits of a temperate style of thinking, and taking as inviolable truth what furnishes comfort and tranquility to thousands, they overlap all bounds of the traditional and run wild with their imprudent criticism and untamed mania for doubt, these extravagating vagabonds.

Let us look and see, then, how they manage their concerns - they for whose cause we are to labour, devote ourselves, and grow enthusiastic.

The young are of age when they twitter like the old; they are driven through school to learn the old song, and, when they have this by heart, they are declared of age.

Yes, yes, children must early be made to practise piety, godliness, and propriety; a person of good breeding is one into whom good maxims have been instilled and impressed, poured in through a funnel, thrashed in and preached in.

Apart from any other basis which might justify a superiority, education, as a power, raised him who possessed it over the weak, who lacked it, and the educated man counted in his circle, however large or small it was, as the mighty, the powerful, the imposing one: for he was an authority.

The truth wears longer than all the gods; for it is only in the truth's service, and for love of it, that people have overthrown the gods and at last God himself. "The truth" outlasts the downfall of the world of gods, for it is the immortal soul of this transitory world of gods; it is Deity itself.

The difficulty in our education up till now lies, for the most part, in the fact that knowledge did not refine itself into will, to application of itself, to pure practice. The realists felt the need and supplied it, though in a most miserable way, by cultivating idea-less and fettered "practical men." Most college students are living examples of this sad turn of events. Trained in the most excellent manner, they go on training; drilled they continue drilling.

We do not aspire to communal life but to a life apart.

Before what is sacred, people lose all sense of power and all confidence; they occupy a powerless and humble attitude toward it. And yet no thing is sacred of itself, but by my declaring it sacred, by my declaration, my judgment, my bending the knee; in short, by my conscience.

In crime the egoist has hitherto asserted himself and mocked at the sacred; the break with the sacred, or rather of the sacred, may become general. A revolution never returns, but an immense, reckless, shameless, conscienceless, proud—crime, doesn't it rumble in the distant thunder, and don't you see how the sky grows ominously silent and gloomy?

Only the free and personal man is a good citizen (realist), and even with the lack of particular (scholarly, artistic, etc)culture, a tasteful judge (humanist).

The web of hypocrisy of today hangs on the frontiers of two domains, between which our time swings back and forth, attaching its fine threads of deception and self-deception. No longer vigorous enough to serve morality without doubt or weakening, not yet reckless enough to live wholly to egoism, it trembles now toward the one and now toward the other in the spider-web of hypocrisy, and, crippled by the curse of halfness, catches only miserable, stupid flies.

What matters the party to me? I shall find enough anyhow who unite with me without swearing allegiance to my flag.

For what reason then do the realists show themselves so unfriendly toward philosophy? Because they misunderstand their own calling and with all their might want to remain restricted instead of becoming unrestricted! Why do they hate abstractions? Because they themselves are abstract since they abstract from the perfection of themselves, from the elevation of redeeming truth!

Man with the great M is only an ideal, the species only something thought of.

Liberty of the people is not my liberty!

Now why, if freedom is striven after for love of the I after all - why not choose the I himself as beginning, middle, and end?

Feuerbach ... recognizes ... "even love, in itself the truest, most inward sentiment, becomes an obscure, illusory one through religiousness, since religious love loves man only for God's sake, therefore loves man only apparently, but in truth God only." Is this different with moral love? Does it love the man, this man for this man's sake, or for morality's sake, for Man's sake, and so-for homo homini Deus-for God's sake?

If man puts his honor first in relying upon himself, knowing himself and applying himself, this in self-reliance, self-assertion, and freedom, he then strives to rid himself of the ignorance which makes a strange impenetrable object a barrier and a hindrance to his self-knowledge.

Then the necessary decline of non-voluntary learning and rise of the self-assured will which perfects itself in the glorious sunlight of the free person may be somewhat expressed as follows: knowledge must die and rise again as will and create itself anew each day as a free person.

No knowledge, however thorough and extensive, no brilliance and perspicuity, no dialectic sophistication, will preserve us from the commmonness of thought and will. It is truly not the merit of the school if we do not come out selfish.