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Whereas Marx’s vision of homo faber becomes inoperative within social chains, Stirner’s man makes his own freedom.
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p. 79

 

John Carroll

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R. W. K. Paterson makes a central point of identifying Stirner with nihilism. His argument depends on a failure to distinguish between social values, which Stirner does reject, and personal values, to which he is more overtly committed than any other philosopher.

 

John Carroll

 

[asked whether he had communist sympathies] I have never admired any system that encourages a herd nature in man by suppressing his free will to choose for himself. . . . I said that Marx sacrificed himself for the ideal of social justice, but I didn't say that his theories are right. As for Lenin, I don't believe he liked me. How can I be called a communist when I have fought so long for freedom of thought, of expression, freedom from the military boot, and freedom from automation?

 

Albert Einstein

 

It is wrong to think that belief in freedom always leads to victory; we must always be prepared for it to lead to defeat. If we choose freedom, then we must be prepared to perish along with it. Poland fought for freedom as no other country did. The Czech nation was prepared to fight for its freedom in 1938; it was not lack of courage that sealed its fate. The Hungarian Revolution of 1956 — the work of young people with nothing to lose but their chains — triumphed and then ended in failure. ... Democracy and freedom do not guarantee the millennium. No, we do not choose political freedom because it promises us this or that. We choose it because it makes possible the only dignified form of human coexistence, the only form in which we can be fully responsible for ourselves. Whether we realize its possibilities depends on all kinds of things — and above all on ourselves.

 

Karl Popper

 

[Marx] explicates ideology as socially determined, [Stirner] as psychologically determined: both accuse it of remaining oblivious to its own determinations.

 

John Carroll

 

What about the utopian thinkers of all ages, from the Prophets who had a vision of eternal peace, on through the Utopians of the Renaissance, etc.? Were they just dreamers? Or were they so deeply aware of new possibilities, of the changeability of social conditions, that they could visualize an entirely new form of social existence even though these new forms, as such, were not even potentially given in their own society? It is true that Marx wrote a great deal against utopian socialism, and so the term has a bad odor for many Marxists. But he is polemical against certain socialist schools which were, indeed, inferior to his system because of their lack of realism. In fact, I would say the less realistic basis for a vision of the uncrippled man and of a free society there is, the more is Utopia the only legitimate form of expressing hope. But they are not trans-historical as, for instance, is the Christian idea of the Last Judgment, etc. They are historical, but the product of rational imagination, rooted in an experience of what man is capable of and in a clear insight into the transitory character of previous and existing society.

 

Erich Fromm