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00 - Front matter - The Ego and His Own - Max Stirner · Logic Library

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Publisher's preface, introduction and translator's preface of the nineteen o seven English language publication
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of The Ego and his Own by Mach Steerner. This is a LibriVox recording.
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All LibriVox recordings are in the public domain. For more information or to
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volunteer, please visit LibriVox dot org. Recorded by Matt Messerschmidt in ann Arbor,
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Michigan, USA. Publisher's preface of the Ego and his Own by Mach
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Steerner. For more than twenty years, I have entertained the design of publishing
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an English translation of De isseiga unzein Eigentum. When I formed this design,
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the number of English speaking persons who had ever heard of the book was very
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limited. The memory of mach Steerner had been virtually extinct for an entire generation.
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But in the last two decades there has been a remarkable revival of interest,
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both in the book and in its author It began in this country with
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the discussion in the pages of the anarchist periodical Liberty, in which Steerner's thought
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was clearly expounded and vigorously championed by doctor James L. Walker, who adopted
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for this discussion the pseudonym tak Kak. At that time, doctor Walker was
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the chief editorial writer for the Galveston News. Some years later he became a
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practicing physician in Mexico, where he died in nineteen o four. A series
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of essays which he began in an anarchist periodical Egoism, and which he lived
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to complete, was published after his death in a small volume, The Philosophy
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of Egoism. It is a very able and convey vincing exposition of Stenner's teachings,
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and almost the only one that exists in the English language. But the
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chief instrument in the revival of Schernerism was and is the German poet John Henry
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Mackay. Very early in his career he met Steerer's name in Langa's History of
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Materialism, and was moved thereby to read his book. The work made such
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an impression on him that he resolved to devote a portion of his life to
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the rediscovery and rehabilitation of the lost and forgotten genius. Through years of toil
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and correspondence and travel, and triumphing over tremendous obstacles, he carried his task
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to completion, and his biography of Scheerner appeared in Berlin in eighteen ninety eight.
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It is a tribute to the thoroughness of mackay's work that since its publication
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not one important fact about Sterner has been discovered by anybody. During his years
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of investigation. McKay's advertising for information had created a new interest in Stner,
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which was enhanced by the sudden fame of the writings of Friedrich Nietzsche, an
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author whose intellectual kinship with Steerner has been a subject of some controversy. Da
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Einsege, previously obtainable only in an expensive form, was included in Philip re
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Klam's Universal Biblioteque, and this cheap edition has enjoyed a wide and ever increasing
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circulation during the last dozen years. The book has been translated twice into French,
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once into Italian, once into Russian, and possibly into other languages.
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The Scandinavian critic Brondus has written on Steerner. A large and appreciative volume entitled
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The individualisim Anarchiste maksh Stener, from the pen of Professor Victor Bosch of the
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University of Renz, has appeared in Paris. Another large and sympathetic volume,
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mach Steyne, written by doctor Anselm Rust, has been published very recently in
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Berlin. Doctor Paul Eltzbacher, in his work De Anarchismus, gives a chapter
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to Steerner, making him one of the seven typical anarchists, beginning with William
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Godwin and ending with Tolstoy, of whom his book treats. There is hardly
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a notable magazine or a review on the continent that has not given at least
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one leading article to the subject of Stener. Upon the initiative of Mackay and
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with the aid of other admirers, a suitable stone has been placed above the
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philosopher's previously neglected grave, and a memorial tablet upon the house in Berlin where
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he died in eighteen fifty six, and this spring another is to be placed
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upon the house in Byrout where he was born born in eighteen o six.
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As a result of these various efforts, and though but little has been written
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about Stanner in the English language, his name is now known to at least
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thousands in America and England, where formerly it was known only to hundreds.
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Therefore, conditions are now more favorable for the reception of this volume than they
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were when I formed the design of publishing it more than twenty years ago.
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The problem of securing a reasonably good translation, for in the case of a
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work presenting difficulties so enormous it was idle to hope for an adequate translation,
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was finally solved by entrusting the task to Stephen T. Byington, a scholar
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of remarkable attainments, whose specialty is philology, and who is also one of
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the ablest workers in the propaganda of anarchism. But for further security from error,
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it was agreed with mister Byington that is translation should have the benefit of
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revision by doctor Walker, the most thorough American student of Steener, and by
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Emma Heller Schum and George Schum, who are not only sympathetic with Steener,
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but familiar with the history of his time, and who enjoy a knowledge of
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English and German that makes it difficult to decide which is their native tongue.
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It was also agreed that upon any point of difference between the translator and his
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revisers, which consultation might fail to solve, the publisher should decide. This
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method has been followed and in a considerable number of instances it has fallen to
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me to make a decision. It is not only fair to say, therefore,
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that the responsibility for special errors and imperfections properly rests on my shoulders,
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whereas, on the other hand, the credit for whatever general excellence the translation
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may possess belongs with the same propriety to mister Byington and his coadjuctors. One
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thing is certain, its defects are due to no lack of loving care and
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pains. And I think I may add with confidence, while realizing fully how
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far short of perfection it necessarily falls, that it may safely challenge comparison with
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the translations that have been made into other languages, in particular im responsible for
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the admittedly erroneous rendering of the title. The ego and his own is not
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an exact English equivalent of de issiga unzein eigentum, But then there is no
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exact English equivalent. Perhaps the nearest is the unique one and his property,
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but the unique one is not strictly the Einskee for uniqueness connotes not only singleness,
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but an admirable singleness, whilst Janet's einzig Kite is admirable in his eyes
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only as such, it being no part of the purpose of his book to
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distinguish a particular einseig Kite as more excellent than another. Moreover, the unique
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one in his property has no graces to compel our forgiveness of its slight inaccuracy.
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It is clumsy and unattractive, and the same objections may be urged with
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still greater force against all the other renderings that have been suggested, the single
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one and his property, the only one and his property, the lone one
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and his property, the unit and his property, and last and least and
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worst the individual and his prerogative. The ego and his own. On the
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other hand, if not a precise rendering, is at least an excellent title
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in itself, excellent by its euphony, its monosyllabic incisiveness, and its telling
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heinsechekite. Another strong argument in its favor is the emphatic correspondence of the phrase
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his own with mister Byington's renderings of the kindred words Eigenheit and aigna. Moreover,
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no reader will be led astray who bears in mind Starna's distinction. I
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am not an ego along with all other egos, but the sole ego,
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I am unique. And to help the reader bear this in mind, the
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various renderings of the word einsege that occur through the volume are often accompanied by
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footnotes showing that in the German one in the same word does duty for all.
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If the reader finds the first quarter of this book somewhat forbidding and obscure,
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he has advised nevertheless not to falter. Close attention will master almost every
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difficulty, and if he will but give it, he will find abundant reward
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in what follows. For his guidance, I may specify one defect in the
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author's style while controverting a view opposite to his own. He seldom distinguishes with
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sufficient clearness his statement of his own view from his restatement of the attag in
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his view. As a result, the reader is plunged into deeper and deeper
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mystification, until something suddenly reveals the cause of his misunderstanding, after which he
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must go back and read again. I therefore put him on his guard.
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The other difficulties lie as a rule in the structure of the work. As
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to these I can hardly do better than translate the following passage from Professor Bosch's
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book alluded to above, there is nothing more disconcerting than the first approach to
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this strange work. Stanna does not condescend to inform us as to the architecture
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of his edifice, or furnish us the slightest guiding threat. The apparent divisions
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of this book are few and misleading. From the first page to the last,
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a unique thought circulates, but it divides itself among an infinity of vessels
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and arteries, in which each runs a blood so rich in ferments that one
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is tempted to describe them all. There is no progress in the development,
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and the repetitions are innumerable. The reader, who is not deterred by this
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oddity, or rather absence of composition, gives proof of genuine intellectual courage.
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At first, one seems to be confronted with a collection of essays strung together
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with a throng of aphorisms. But if you read this book several times,
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if after having penetrated the intimacy of each of its parts, you then traverse
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it as a whole, Gradually the fragments well themselves together, and steerness thought
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is revealed in all its unity, in all its force, and in all
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its depth. A word about the dedication. Butquay's investigations have brought to light
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that Maria Danhot had nothing whatever in common with Styrna, and was unworthy of
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the honor conferred upon her. She was now eigne. I therefore reproduced the
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dedication merely in the interest of historical accuracy. Happy as I am in the
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appearance of this book, my joy is not unmixed with sorrow. The cheerish
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project was as dear to the heart of doctor Walker as to mine, and
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I deeply grieved that he is no longer with us to share our delight in
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the fruition. Nothing, however, can rob us of the masterly introduction that
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he wrote for this volume in nineteen o three or perhaps earlier, from which
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I will not longer keep the reader. This introduction no more than the book
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itself, shall that ainseke death make his Eigington February nineteen o seven, Benjamin
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R. Tucker, Publisher, Introduction fifty years sooner or later can make little
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difference in the case of a book so revolutionary as this. It saw the
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light when a so called revolutionary movement was preparing in men's minds, which aditation
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was however, only a disturbance due to desires to participate in government and to
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govern, and to be governed in a manner different to that which prevails.
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The revolutionists of eighteen forty eight were bewitched with an idea. They were not
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at all the masters of ideas. Most of those who since that time have
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prided themselves upon being revolutionists have been an r likewise, but the bondmen of
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an idea, that of the different lodgment of authority. The temptation is of
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course present to attempt an explanation of the central thought of this work, but
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such an effort appears to be unnecessary to one who has the volume in his
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hand. The author's care in illustrating his meaning shows that he realized how prone
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to possessed man is to misunderstand whatever is not molded according to the fashions in
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thinking. The author's learning was considerable, his command of words and ideas may
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never be excelled by another, and he judged it needful to develop his argument
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in manifold ways, so those who enter into the spirit of it will scarcely
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hope to impress others with the same conclusion in a more summary manner or if
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one might deem that possible after reading Scherner, still one cannot think that it
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could be done. So surely the author has made certain work of it,
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even though he is to wait for his public. But still the reception of
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the book by its critics amply proves the truth of the saying that one can
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give another arguments but not understanding. The system makers and the system believers thus
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far cannot get it out of their heads that any discourse about the nature of
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an ego must turn upon the common characteristics of egos to make a systematic scheme
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of what they share as a generality. The critics inquire what kind of man
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the author is talking about? They repeat the question what does he believe in?
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They fail to grasp the purport of the recorded answer, I believe in
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myself, which is attributed to a common soldier long before the time of Stna.
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They ask, what is the principle of the self conscious egoist? The
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einzige. To this perplexity, Sterna says, change the question put who instead
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of what, and an answer can then be given by naming him. This,
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of course, is too simple for persons governed by ideas, and for
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purses in quest of new governing ideas they wish to classify the man. Now
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that in me which you can classify, is not my distinguishing self. Man
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is the horizon or zero of my existence as an individual. Over that I
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rise as I can, at least, I am something more than man.
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In general, pre existing worship of ideas and disrespect for self has made of
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this ego at the very most as somebody often or an empty vessel to be
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filled with the grace or the leavings of a tyrannous doctrine. Thus nobody student
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dispels the morbid subjugation and recognizes each one who knows and feels himself as his
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own property, to be neither humble nobody, nor be fogged somebody, but
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henceforth flat footed and level headed mister, this body, who has a character
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and good pleasure of his own, just as he has a name of his
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own. The critics who attacked this work, and were answered in the author's
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minor writings rescued from oblivion by John Henry Mackay, nearly all display the most
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astonishing triviality and impotent malice. We owe to doctor Edward van Hottmann, the
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unquestionable service which he rendered by directing attention to this book in his philosophy Des
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Undevusten, the first edition of which was published in eighteen sixty nine, and
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other writings. I do not begrudge doctor van Hotman the liberty of criticism which
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he used, and I think the admirers of Sheerna's teaching must quite appreciate one
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thing which doctor Hortman did at a much later date, In Dr Eigene of
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August tenth, eighteen ninety six, there appeared a letter written by him and
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giving, among other things, certain data from which to judge that when Nietzsche
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wrote his later essays, Nietzsche was not ignorant of Sterne's book. Von Hartmann
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wishes that Scherner had gone on and developed his principle. Von Hartmann suggests that
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you and I are really the same spirit looking out through two pairs of eyes.
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Then one may reply, I need not concern myself about you, for
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in myself I have us. And at that rate Von Hartmann is merely accusing
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himself of inconsistency, For when Stener wrote this book, Von Hartmann's spirit was
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writing it. And it is just the pity that von Hartmann in his present
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form does not endorse what he said in the form of Steerner, that Sterner
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was different from any other man, that his ego is not Fiketa's transcendental generality,
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but this transitory ego of flesh and blood. It is not as a
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generality that you and I differ, but as a couple of facts which are
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not to be reasoned into one. I is some wise Hartman, and thus
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Hartman is I. But I am not Hartman, and Hartman is not I.
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Neither am I the eye of Stererner. Only Sterner himself was Steerner's eye.
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Note how comparatively indifferent it is with Sterner that one is an ego,
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But how all important it is that one be a self conscious ego, a
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self conscious, self willed person. Those not self conscious and self willed are
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constantly acting from self ill interested motives, but clothing these in various garbs.
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Watch those people closely in the light of Stererner's teachings, and they seem to
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be hypocrites. They have so many good moral and religious paths of which self
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interest is at the end and bottom. But they, we may believe,
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do not know that this is more than a coincidence. In Steno we have
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the philosophical foundation for political liberty. His interest in the practical development of egoism
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to the dissolution of the state and the union of free men is clear and
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pronounced, and harmonizes perfectly with the economic philosophy of Josiah Warren. Allowing for
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difference of temperament and language, there is a substantial agreement between Stererna and Pruden.
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Each would be free and seize in every increase of the number of free
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people and their intelligence on auxiliary force against the oppressor. But on the other
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hand, will any one for a moment seriously contend that Nietzsche and Prudon march
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together in general aim and tendency, that they have anything in common except the
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daring to profane the shrine and sepulchra of superstition. Nietzsche has been much spoken
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of as disciple of Sterner, and owing to favorable cullings from Nietzsche's writings,
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it has occurred that one of his books has been supposed to contain more sense
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than it really does, so long as one has read only the extracts Nietzsche
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cites scores or hundreds of authors, has he read everything and not read Steerner.
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But Nietzsche is as unlike Sterner as a tightrope performance is unlike in algebraic
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equation. Stererner loved liberty for himself and loved to see any and all men
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and women taking liberty, and he had no lust for power. Democracy was
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to him sham liberty, egoism the genuine liberty. Nietzsche, on the contrary,
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pours out his contempt upon democracy because it is not aristocratic. He is
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predatory, to the point of demanding that those who must succumb to feline rapacity
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must be taught to submit with resignation. When he speaks of anarchistic dogs scouring
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the streets of great civilized cities, it is true the context shows that he
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means the communists, But his worship of Napoleon is bathos of anxiety for the
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rise of an aristocracy that shall rule Europe for thousands of years. His idea
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of treating women in the Oriental fashion show that Nietzsche has struck out in a
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very old path during the apotheosis of tyranny. We individual egoistic anarchists, however,
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may say to the Nietzsche school, so as not to be misunderstood.
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We do not ask of the napoleons to have pity, nor of the predatory
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barons to do justice. They will find it convenient for their own welfare to
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make terms with men who have learned of Stirner. What a man can be
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who worships nothing bears allegiance to nothing. To Nietzsche's rodamontade of eagles in baronial
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form born to prey on industrial lambs, we rather tauntingly oppose the ironical question
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where are your claws? What if the eagles are found to be plain barn
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yard fowls, on which more silly fowls have fastened steel spurs to hack the
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victims, who, however, have the power to disarm the sham eagles between
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two sons. Stener shows that men make their tyrants as they make their gods,
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and his purpose is to unmake tyrants. Nietzsche dearly loves a tyrant in
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style. Stennier's work offers the greatest possible contrast to the puerile, padded phraseology
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of Nietzsche Zarathustra and its false imagery. Whoever imagined such an unnatural conjuncture as
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an eagle toting a serpent in friendship, which performance is told of in bare
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words, but nothing comes of it. In Stener we are treated to an
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enlivening and earnest discussion addressed to serious minds, and every reader feels that the
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word is to him for his instruction and benefit, so far as he has
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mental independence and courage to take it and use it. The startling intrepidity of
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this book is in with a wholehearted love for all mankind, as evidenced by
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the fact that the author shows not one iota of prejudice or any idea of
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division of men into ranks. He would lay aside government, but would establish
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any regulation deemed convenient, and for this only our convenience is consulted. Thus
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there will be general liberty only when the disposition toward tyranny is met by intelligent
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opposition that will no longer submit to such a rule. Beyond this, the
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manly sympathy and philosophical bent of Steerner are such that rulership appears by contrast of
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vanity, an infatuation of perverted pride. We know not whether we more admire
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our author or more love him. Stenior's attitude toward women is not special.
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She is an individual if she can be not handicapped by anything he says,
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feels, thinks, or plans. This was more fully exemplified in his life
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than even in his book. But there is not a line in the book
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to put or keep women in an inferior position to men. Neither is there
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anything of caste or aristocracy in the book. Likewise, there is nothing of
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obscurantism or affected mysticism about it. Everything in it is made as plain as
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the author could make it. He who does not so is not Steerner's disciple,
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nor successor, nor co worker. Someone may ask, how does plumbline
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anarchism train with the unbridled egoism proclaimed by Steerner. The plumb line is not
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a fetish, but an intellectual conviction, and egoism is a universal fact of
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animal life. Nothing could seem clearer to my mind than that the reality of
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egoism must first come into the consciousness of men before we can have the unbiased
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ininseke in place of the prejudiced biped who lends himself to the support of tyrannies
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a million times stronger over me than the natural self interest of any individual.
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When plumbline doctrine is misconceived as duty between unequal minded men. As a religion
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of humanity. It is indeed the confusion of trying to read without knowing the
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alphabet, and of putting philanthropy in place of contract. But if the plumbline
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be scientific, it is or can be, my possession, my property,
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and I choose it for its use when circumstances admit of its use. I
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do not feel bound to use it because it is scientific in build my house.
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But as my will to be intelligent, it is not to be merely
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wilful. The adoption of the plumb line follows the discarding of incantations. There
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is no plumb line without the unvarying lead at the end of the line,
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not a fluttering bird or a clawing cat. On the practical side of egoism
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versus self surrender, and for a trial of egoism in politics, this may
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be said. The belief that men not moved by a sense of duty will
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be unkind or unjust to others is but an indirect confession that those who hold
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that belief are greatly interested in having others live for them rather than for themselves.
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But I do not ask or expect so much. I am content if
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others individually live for themselves and thus cease in so many ways to act in
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opposition to my living for myself, to our living for ourselves. If Christianity
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has failed to turn the world from evil, it is not to be dreamed
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that rationalism of a pious moral stamp will succeed in the same task. Christianity
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or all philanthropic love is tested in non resistance. It is a dream that
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example will change the hearts of rulers, tyrants, moms. If the extremest
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self surrender fails, how can a mixture of Christian love and worldly caution succeed?
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This at least must be given up. The policy of Christ and Tolstoy
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can soon be tested. But Tolstoy's belief is not satisfied with a present test
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and failure. He has the infatuation of one who persists because this ought to
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be. The egoist who thinks I should like this to be still has the
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sense to perceive that it is not accomplished by the fact of some believing and
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submitting. Inasmuch as others are alert to prey upon the unresisting. The pharaohs,
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we have ever, with us, several passages in this most remarkable book
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show the author as a man full of sympathy when we reflect upon his deliberately
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expressed opinions and sentiments, his spurning of the sense of moral obligation as the
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last form of superstition. May we not be warranted in thinking that the total
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disappearance of the sentimental supposition of duty liberates a quantity of nervous energy for the
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purest enjoyment and clarifies the intellect for the more discriminating choice of objects of merit.
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J. L. Walker Translator's preface. If the style of this book
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is found unattractive, it will show that I have done my work ill and
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not represented the author truly. But if it is found odd, I beg
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that I may not bear all the blame. I have simply tried to reproduce
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the author's own mixture of colloquialisms and technicalities, and his preference for the precise
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expression of his thought rather than the word conventionally expected. One especial feature of
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the style, however, gives the reason why this preface should exist. It
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is characteristic of Steerner's writing that the thread of thought is carried on largely by
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the repetition of the same word in a modified form or sense. That connection
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of ideas which has guided popular instinct in the formation of words, is made
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to suggest the line of thought which the writer which is to follow. If
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this echoing of words is missed, the bearing of the statements on each other
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is in a measure lost. And where the ideas are very new, one
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cannot afford to throw away any help in following their connection. Therefore, where
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a useful echo, and there are few useless ones in the book, could
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not be reproduced in English, I have generally called attention to it in a
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note. My notes are distinguished from the authors by being enclosed in parentheses.
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One or two such coincidences of language occurring in words which are prominent throughout the
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book, should be borne constantly in mind as a sort of care perpetuum.
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For instance, the identity in the original of the words spirit and mind,
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and of the phrases supreme being and highest essence. In such cases I have
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repeated the note where it seemed that such repetition may be absolutely necessary, but
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have trusted the reader to carry it in his head. Where a failure of
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his memory would not be ruinous or likely for the same reason, that is,
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in order not to miss any indication of the drift of the thought,
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I have followed the original in the very liberal use of italics, and in
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the occasional eccentric use of a punctuation mark, as I might not have done
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in translating a work of a different nature. I have set my face as
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a flint against the temptation to add notes that were not part of the translation.
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There is no telling how much I might have enlarged the book. If
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I had put a note at every sense which deserved to have its truth brought
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out by fuller elucidation, or even at every one which I thought needed correction,
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it might have been within my province if I had been able to explain
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all the allusions to contemporary events. But I doubt whether anyone could do that
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properly without having access to the files of three or four well chosen newspapers of
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Sheerner's time. The illusions are clear enough without names and dates, to give
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a vivid picture of certain aspects of German life. Then the tone of some
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of them is explained by the fact that the book was published under censorship.
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I have usually preferred for the sake of the connection, to translate biblical quotations
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somewhat as they stand in the German rather than conform them altogether to the English
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Bible. I am sometimes quite as near the the original Greek as if I
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had followed the current translation. Where German books are referred to, the pages
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cited are those of the German editions, even when, usually because of some
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illusions in the text, the titles of the books are translated. Stephen T.
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Byington end of front material next section. The ego and his own by mach Steerer