"The account of Stirner contained in *The German Ideology* takes up over three hundred pages of the published text (unfortunately abridged editions occasionally omit this dense but fascinating part of the book), and, although Marx is remorselessly critical of Stirner's position, it scarcely follows that *The Ego and Its Own* was without influence on the former's own work. Not least, Stirner's book appears to have been decisive in motivating Marx's break with the work of Feuerbach, whose influence on many of Marx's earlier writings is readily apparent, and in forcing Marx to reconsider the role that concepts of human nature should play in social criticism."
^^^^^ CB: This would be interesting to investigate. Theses on Feuerbach is a critique of Feuerbach. I wonder if Stirner influences that. "Species-being" is Feuerbach concept that is the Econ and Philosophic manuscripts of 1844, but not later. On Thu, Aug 9, 2012 at 6:04 PM, CeJ <jann...@gmail.com> wrote: > I would start with Stirner and go on to Deleuze (although here in reverse > order, Deleuze and then Stirner). > > http://en.wikipedia.org/wiki/Nietzsche_and_Philosophy > > *Nietzsche and Philosophy* > (French<http://en.wikipedia.org/wiki/French_language>: > *Nietzsche et la philosophie*) is a 1962 book about Friedrich > Nietzsche<http://en.wikipedia.org/wiki/Friedrich_Nietzsche>by > philosopher Gilles > Deleuze <http://en.wikipedia.org/wiki/Gilles_Deleuze>. Its publication > marked a significant turning-point in French > philosophy<http://en.wikipedia.org/wiki/French_philosophy>, > which had previously given little consideration to Nietzsche as a serious > philosopher.[1]<http://en.wikipedia.org/wiki/Nietzsche_and_Philosophy#cite_note-bogue-0> > *Nietzsche and Philosophy* was the first French study of Nietzsche to treat > him as a systematically coherent philosopher, and raised questions that > became central to Nietzsche studies and to French > post-structuralism<http://en.wikipedia.org/wiki/Post-structuralism>generally. > [1]<http://en.wikipedia.org/wiki/Nietzsche_and_Philosophy#cite_note-bogue-0>Within > Nietzsche scholarship, the book was notable for giving serious > consideration to the concepts of the will to > power<http://en.wikipedia.org/wiki/Will_to_power>and the eternal > return > <http://en.wikipedia.org/wiki/Eternal_return>.[1]<http://en.wikipedia.org/wiki/Nietzsche_and_Philosophy#cite_note-bogue-0> > References ^ > *a*<http://en.wikipedia.org/wiki/Nietzsche_and_Philosophy#cite_ref-bogue_0-0> > *b*<http://en.wikipedia.org/wiki/Nietzsche_and_Philosophy#cite_ref-bogue_0-1> > *c*<http://en.wikipedia.org/wiki/Nietzsche_and_Philosophy#cite_ref-bogue_0-2> > Bogue, > Ronald (1989). *Deleuze and Guattari*. New York: Routledge. p. 15. > ISBN<http://en.wikipedia.org/wiki/International_Standard_Book_Number> > 0-415-02443-9<http://en.wikipedia.org/wiki/Special:BookSources/0-415-02443-9> > . > > > ---------------------------------------- > > http://plato.stanford.edu/entries/max-stirner/#3 > > Stirner's work also had a significant impact on a little known contemporary > associate of these left-Hegelians, one Karl Marx. Between 1845 and 1846, > Marx collaborated with Friedrich Engels (1820–1895) on a group of texts now > usually called *The German Ideology*, which included a fierce and sustained > attack on their erstwhile philosophical contemporaries. Most of these texts > were not published at the time, and it was 1932 before this critical > engagement with the work of Bauer, Feuerbach, and Stirner, appeared in > print. The account of Stirner contained in *The German Ideology* takes up > over three hundred pages of the published text (unfortunately abridged > editions occasionally omit this dense but fascinating part of the book), > and, although Marx is remorselessly critical of Stirner's position, it > scarcely follows that *The Ego and Its Own* was without influence on the > former's own work. Not least, Stirner's book appears to have been decisive > in motivating Marx's break with the work of Feuerbach, whose influence on > many of Marx's earlier writings is readily apparent, and in forcing Marx to > reconsider the role that concepts of human nature should play in social > criticism. > > Finally, and over a longer period of time, the author of *The Ego and Its > Own* has become best-known as a member of, and influence upon, the > anarchist tradition. In particular, Stirner's name appears with familiar > regularity in historically-orientated surveys of anarchist thought as one > of the earliest and best-known exponents of individualist anarchism. The > affinity between Stirner and the anarchist tradition lies in his > endorsement of the claim that the state is an illegitimate institution. > However, his elaboration of this claim is a distinctive and interesting > one. For Stirner, a state can never be legitimate, since there is a > necessary conflict between individual self mastery and the obligation to > obey the law (with which the legitimacy of the state is identified). Given > that individual self-mastery trumps any competing consideration, Stirner > concludes that the demands of the state are not binding on the individual. > However, he does not think that individuals have, as a result, any general > obligation to oppose and attempt to eliminate the state (insofar as this is > within their power). Rather the individual should decide in each particular > case whether or not to go along with the state's demands. Only in cases > where there is a conflict between the autonomy of the egoist and the > demands of the state, does he recommend resisting the requirements of law. > That said, whilst individuals have no duty to overthrow the state, Stirner > does think that the state will eventually collapse as a result of the > spread of egoism. The cumulative effect of a growing egoistic disrespect > for law, he suggests, would be to ‘scuttle’ the ‘ship of state’. (54) > Anarchists influenced by Stirner's individualism and his suspicion of the > state can be found in several European countries. However, his best-known > anarchist admirers were in America, in the circle which formed around > Benjamin R. Tucker (1854–1939) and the remarkable journal > *Liberty*(founded in 1881). > _______________________________________________ > Marxism-Thaxis mailing list > Marxism-Thaxis@greenhouse.economics.utah.edu > To change your options or unsubscribe go to: > http://greenhouse.economics.utah.edu/mailman/listinfo/marxism-thaxis _______________________________________________ Marxism-Thaxis mailing list Marxism-Thaxis@greenhouse.economics.utah.edu To change your options or unsubscribe go to: http://greenhouse.economics.utah.edu/mailman/listinfo/marxism-thaxis
