Stirner, Max: The ego and its own

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Gavs ut 1844 på tyska och först 1907 på engelska
Max Stirners bok handlar om att sätta sig själv först. Inga gudar, inga herrar!. Boken är en stridsskrift mot att domineras av både människor och idéer. Vår rätt är vår makt. Min rätt är min makt.

Boken finns i sin helhet på Wikisource.

Utdrag ur boken

”If you cammand them, ’Bend before the Most High’, they will answer. ‘If he wants us to bend, let him come himself and do it, we at least will not bend of our own accord’

“He who lives for a great idea, a good cause, a doctrine, a system, a lofty calling, may not let any worldly lusts, any self-seeking interest, spring up in him. Here we have the concept of clericalism, or, as it may also be called in its pedagogic activity, school-masterliness; for the idealists play the schoolmaster over us. The clergyman is especially called to live to the idea and work for the idea, the truly good cause. Therefore the people fell how klittle it befits him to show worldly arrogance, do desire good living, to join in such pleasures as dancing and gambling, in short, to have any other than a ‘sacred interest’. Hence, too, doubtlessm is derived the scanty salary of teachers, who are to feel themselves repaid by the sacredness of their calling alone, and to ‘renounce’ other enjoyments.”

“You long for freedom? You fools! If you took might, freedom would com of itself.”

“The party is nothing but a state in the state, and in this smaller bee-state ‘peace’ is also to rule just in the greater. The very people who cry loudest that there must be an opposition in the state inveigh against every discord in the party. A proof that they too want only a – state. All parties are shattered not against the state, but against the ego.”

“You bring into union your whole power, your competence, and make yourself count; in a society you are employed, with your working power; in the former you live egoistically, in the latter humanly, that is religiously, as a ‘member in the body of this Lord’; to a society you owe that what you have, and are in duty bound to it, are – possessed by ‘social duties’; a union you utilize, and give it up undutifully and unfaithfully when you see no way to use it further. If a society is more than you, then it is more to you than yourself; a union is only your instrument, or the sword with which you sharpen and increase your natural force; the union exists for you and, through you, the society conversely lay claims to you for itself and exists even without you,: in short, the society is sacred, the union you own; the society consumes you, you consume the union.”

“What does such a calling concern me! I live after a calling as little as the flower grows and gives fragrance after a calling”

“Or do you suppose the oysters do not belong to us as much as to you? You will make an outcry over violence if we reach out our hands and help consume them, and you are right, Without violence we do not get the, as you no less have them by doing violence to us”

“I can deny myself numberless things for the enhancement of his pleasure, and I can risk for him what without him was the dearest to me, my life, my welfare, my freedom. Why, it constitutes my pleasure and happiness to refresh myself with his happiness and his pleasure. Bu myself, my own self, I do not sacrifice to him, but remain an egoist and – enjoy him.”

“I love men too, not merely individuals, but every one. But I love them with consciousness of egoism; I love them because love makes me happy, I love because loving is natural to me, because it pleases me. I know no ‘commandment of love’.”

“In fact, the child who tears it in to pieces or plays with it, the Inca Atahaulpa who lays his ear to it and throws it away contemptuously when it remains dumb, judges just as correctly about he Bible as the priest who praises in it the ‘Word of God’, or the critic who calls it a job of men’s hands. For how we toss things about is the affair of our choice, or free will: we use them according to our heart’s pleasures, or, more clearly, we use them just as we can.”

“I am owner of my might, and I am so when I know myself as unique. In the unique one the owner himself returns into his creative nothing, of which he is born. Every higher essence above me, be it God, be it man, wakens the feeling of my uniquesness, and pales only before the sun of his consciousness. If I concern myself for myself, the unique one, then my concern rests on its transitory, mortal creator, who consumes himself, and I may say: All things are nothing to me.”

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