Tag Archives: Stirner Max

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You only have the courage to be destructive

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Max Stirner

How happy I was as a child to lie on green fields and look up into blue skies. The sweet smells of Spring would waft through the air as dreamed of my bright future. I dreamed of becoming a great man. I would throw fistfuls of gold out of my carriage and masses of poor and stunned people would worship me. I would build fairy palaces and alhambras. Rosy girls would attend to my every need in flowering gardens. Had I been able to throw myself directly into the work force I should have indeed become a rich and famous man. But alas, I would have only have had the possibility of becoming it, and was therefore not a great man. — Afterall who does not feel great Hope fill his breast? Whose heart does not ache with sweet impatience when he reads page after page about the great things the German people could do and about how everything could potentially become? Yes, we are referred to the following quote: “Hegemony: the German nature carries the stamp of intellectual supremacy and is uniquely blessed with an abundance of talent.
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Nihilismo y rebelión: Camus lector de Stirner

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El presente artículo trata de la relación entre rebelión y nihilismo a partir de la lectura que nos proporciona Albert Camus de El Único y su propiedad de Max Stirner. En este sentido, nuestra propuesta consistirá en formular una interpretación antitética a la camusiana del nihilismo stirneriano: enfocándose en los conceptos de revuelta metafísica y muerte de Dios desarrollados por el filósofo alemán, el presente trabajo quiere subrayar aquellos rasgos que conectan el nihilismo y la rebelión, considerando sobre todo las implicaciones morales que tal aproximación conlleva.
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SOCIETY, HUMAN INTERCOURSE AND PRISON:

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A paraphrase of Stirner

Prison creates a society, a sort of community, and this society is not merely based on the sharing of a space. Prison is a specific sort of space defined in reference to its inhabitants, since it is only a prison because it is destined for prisoners, without whom it would be a mere building. What gives a common stamp to those who are brought together within its walls? Obviously the prison, since it is only by means of the prison that they are prisoners.
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Art and Religion (1842)

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Max Stirner
translated by Lawrence Stepelevich
Now, as soon as man suspects that he has another side of himself [Jenseits] within himself, and that he is not enough in his mere natural state, then he is driven on to divide himself into that which he actually is, and that which he should become. Just as the youth is the future of the boy, and the mature man the future of the innocent child, so that othersider [Jenseitiger] is the future man who must be expected on the other side of this present reality.
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Of a member of the Berlin Community against the Publication to the 57 Clergymen (en/de)

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Max Stirner

“The Christian Sunday Celebration(Mass), A Word of Love to Our Congregation.”

Dear Brothers and Sisters!

A word of love was directed at us; we are not permitted to close our ears. On the first day of this year, a pamphlet will be handed out, in the church, to the church-goers of Berlin; it carries the title: “The Christian Sunday Celebration. A word of love to our congregation,” and it concerns us all deeply. Before we later take him to heart in the particular, we include the same content written together in the few words of the second page: “Given that it is undeniable, that the corruption of the church itself is most outwardly apparent by the desecration of the parochial holidays, and the ranks of other religious collectives by nature, like is being perpetrated under us these days, the biggest seize the initiative etc., so for now we offer our congregation the following writing, ‘About the Christian Sunday Celebration,’ not meaning that these concerns be the paramount essence to Christian piety, but because we believe, that a greater receptivity for the Supreme, that is the Christian truth and love, and an enhanced activity will be attained, when the holy days are given back their original purpose [27], namely the tranquility of work, the earnest contemplation of the self, and attention to the word of God.” So we of the seven and fifty Protestant clergy, whose names are signed at the end, are made blatantly [responsible] for the established ‘corruption of the church’ and accused of un-churchlike behavior and goings-on.
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Art and Religion

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Max Stirner

Now, as soon as man suspects that he has another side of himself (Jenseits) within himself, and that he is not enough in his mere natural state, then he is driven on to divide himself into that which he actually is, and that which he should become. Just as the youth is the future of the boy, and the mature man the future of the innocent child, so that othersider (Jenseitiger) is the future man who must be expected on the other side of this present reality. Upon the awakening of that suspicion, man strives after and longs for the second other man of the future, and will not rest until he sees himself before the shape of this man from the other side. This shape fluctuates back and forth within him for a long time; he only feels it as a light in the innermost darkness of himself that would elevate itself, but as yet has no certain contour or fixed form. For a long time, along with other groping and dumb others in that darkness, the artistic genius seeks to express this presentiment. What no other succeeds in doing, he does, he presents the longing, the sought after form, and in finding its shape so creates the — Ideal. For what is then the perfect man, man’s proper character, from which all that is seen is but mere appearance if it be not the Ideal Man, the Human Ideal? The artist alone has finally discovered the right word, the right picture, the right expression of that being which all seek. He presents that presentiment — it is the Ideal. ‘Yes! that is it! that is the perfect shape, the appearance that we have longed for, the Good News — the Gospel. The one we sent forth so long ago with the question whose answer would satisfy the thirst of our spirit has returned!’ So hail the people that creation of genius, and then fall down — in adoration.
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Individualismo e comunismo: una realtà e due falsi problemi.

DEVASTATING SOUNDSCAPES ON AUDIO-NONCONFORMISM (2013)

A.M.Bonanno

Τω ξυνεχες παν εστιν  εον γαρ εοντι πελαζει.

(Per questo è tutto continuo: infatti ciò che è si attacca a ciò che è) Parmenide, 8,25

 

 

Il titolo della relazione merita un piccolo cappello introduttivo: questo riguarda una presunta antitesi tra individualismo e comunismo. La maggior parte di quello che proverò a dire suonerà qualche volta un po’ strano, perché appartiene al bagaglio tradizionale del senso comune secondo il quale sono due cose radicalmente diverse l’individualismo ed il comunismo. Addirittura, in tempi attuali, la pioggia, la sedimentazione delle condanne politico-giornalistiche che sono state accumulate sul concetto di comunismo, hanno sigillato con una pietra tombale qualsiasi discussione sull’argomento. E siccome coloro i quali si occupano di queste cose, chierici pagati per farlo, sono stati ben contenti di trasferirsi, armi e bagagli, a parlare di altre cose, si è scoperto che fra queste altre cose c’è anche il discorso sulla rivalutazione dell’assoluta e sacrale, in senso stirneriano, indipendenza dell’individuo.
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La legge è sacra e chi la viola è un delinquente Max Stirner

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Lo Stato migliore sarà evidentemente quello che ha i cittadini più ligi e quanto più il rispetto per la legalità va perduto, tanto più lo Stato, questo sistema dell’eticità, questa vita etica stessa, ne risulta diminuito nella sua forza e nel suo valore. Insieme ai “bravi cittadini” perisce anche lo Stato buono, dissolvendosi in anarchia e illegalità. “Attenzione alla legge!”. Da questo cemento viene tenuta insieme la compagine statale. “La legge è sacra e chi la viola è un delinquente”. Ma senza delitti non c’è Stato: il mondo etico (e tale è lo Stato) pullula di furfanti, d’imbroglioni, di fraudolenti, di ladri, ecc. Siccome lo Stato è il “dominio della legge”, la sua gerarchia, l’egoista, in tutti i casi in cui il suo vantaggio è contrario a quello dello Stato, potrà soddisfarsi solo prendendo la via del delitto.
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