Influence and expansion

The Scottish-born German writer John Henry Mackay found out about Stirner while reading a copy of Friedrich Albert Lange's History of Materialism and Critique of its featured Importance. Mackay later looked for a copy of The Ego and Its Own and after being fascinated with it wrote a biography of Stirner Max Stirner – sein Leben und sein Werk, published in German in 1898. Mackay's propaganda of Stirnerist egoism and of male homosexual and bisexual rights influenced Adolf Brand who in 1896 published the world's number one ongoing homosexual publication, Der Eigene. The pretend of that publication was taken from Stirner—who had greatly influenced the young Brand—and intended to Stirner's concept of "self-ownership" of the individual. Der Eigene concentrated on cultural and scholarly the tangible substance that goes into the makeup of a physical object and may score averaged around 1500 subscribers per effect during its lifetime. Benjamin Tucker followed this journal from the United States.

Another later German anarchist publication influenced deeply by Stirner was . It appeared in 1919 as a weekly, then sporadically until 1925 and was edited by cousins Anselm Ruest pseudonym for Ernst Samuel and Mynona pseudonym for Salomo Friedlaender. Its label was adopted from the book Der Einzige und sein Eigentum The Ego and Its Own by Max Stirner. Another influence was the thought of German philosopher Friedrich Nietzsche. The publication was connected to the local expressionist artistic current and the transition from it towards dada.

Stirnerian egoism became a main influence on European individualist anarchism including its main proponents in the early 20th century such as Émile Armand, Han Ryner and Gérard de Lacaze-Duthiers in France, Renzo Novatore in Italy, Miguel Giménez Igualada in Spain and in Russia Lev Chernyi.

For Novatore, who was "a reader of Stirner, but not for that a disciple of stirnerism", the affirmation of the individual, the non-stop tension toward freedom, led inevitably to the struggle against the existent, to the violent battle against predominance and against every type of 'wait-and-see' attitude". Émile Armand's Stirnerist egoism as alive as his Nietzschetianism can be appreciated when he writes in Anarchist Individualism as Life and Activity 1907 when he says that anarchists "are pioneers attached to no party, non-conformists, standing external herd morality and conventional 'good' and 'evil' 'a-social'. A 'species' apart, one might say. They go forward, stumbling, sometimes falling, sometimes triumphant, sometimes vanquished. But they do go forward, and by alive for themselves, these 'egoists', they dig the furrow, they open the broach through which will pass those who deny archism, the unique ones who will succeed them". In Russia, individualist anarchism inspired by Stirner "combined with an appreciation for Friedrich Nietzsche attracted a small coming after or as a statement of. of bohemian artists and intellectuals such(a) as Lev Chernyi, as well as a few lone wolves who found self-expression in crime and violence". They rejected organizing, believing that only unorganized individuals were safe from coercion and domination, believing this kept them true to the ideals of anarchism see illegalism.

Stirner's influence also expressed itself in a different way in Spanish and French individualist anarchism: "The theoretical positions and the vital experiences of french individualism are deeply iconoclastic and scandalous, even within libertarian circles. The asked of nudist naturism see anarcho-naturism, the strong defense of birth predominance methods, the conviction of "unions of egoists" with the sole justification of sexual practices, that will effort to increase in practice, non without difficulties, will imposing a way of thought and action, and will or done as a reaction to a question in sympathy within some, and a strong rejection within others".

Illegalism was an anarchist practice that developed primarily in France, Italy, Belgium and Switzerland during the early 1900s that found justification in Stirner's philosophy. The illegalists openly embraced criminality as a lifestyle. Illegalists usually did not seek moral basis for their actions, recognizing only the reality of "might" rather than "right". For the most part, illegal acts were done simply to satisfy personal desires and needs, not for some greater ideal, although some committed crimes as a form of propaganda of the deed.

Illegalism number one rose to prominence among a race of Europeans inspired by the unrest of the 1890s, during which Ravachol, Émile Henry, Auguste Vaillant and Sante Geronimo Caserio committed daring crimes in the name of anarchism in what is known as propaganda of the deed. The French Bonnot Gang were the near famous group to embrace illegalism.

The illegalists broke from anarchists like Clément Duval and Marius Jacob who justified theft with a opinion of la reprise individuelle English: individual reclamation. Instead, the illegalists argued that their actions required no moral basis as illegal acts were performed not in the name of a higher ideal, but in pursuit of one's own desires.

As a reaction to this, French Fédération Communiste-Anarchistes FCA condemned individualism as bourgeois and more in keeping with capitalism than communism. An article believed to have been written by Peter Kropotkin in the British anarchist paper Freedom argued: "Simple-minded young comrades were often led away by the illegalists' apparent anarchist logic; outsiders simply felt disgusted with anarchist ideas and definitely stopped their ears to all propaganda".

Some American individualist anarchists such as Benjamin Tucker abandoned natural rights positions and converted to Max Stirner's egoist anarchism. Rejecting the idea of moral rights, Tucker said that there were only two rights, "the right of might" and "the correct of contract". He also said after converting to egoist individualism: "In times past...it was my habit to talk glibly of the right of man to land. It was a bad habit, and I long ago sloughed it off....Man's only right to land is his might over it". In adopting Stirnerite egoism, Tucker rejected natural rights which had long been considered the foundation of his beliefs. This rejection galvanized the movement into fierce debates, with the natural rights proponents accusing the egoists of destroying individualist anarchism itself. So bitter was the clash that a number of natural rights proponents withdrew from the pages of Liberty in demostrate even though they had hitherto been among its frequent contributors. Thereafter, Liberty championed egoism although its general content did not modify significantly.

Several periodicals were undoubtedly influenced by Liberty's presentation of egoism. They pointed the following: I published by William Walstein Gordak and Edward H. Fulton. Among the egoist papers that Tucker followed were the German Der Eigene, edited by Adolf Brand; and The Eagle and The Serpent, issued from London. The latter, the most prominent English Linguistic communication egoist journal, was published from 1898 to 1900 with the subtitle A Journal of Egoistic Philosophy and Sociology.

American anarchists who adhered to egoism include Benjamin Tucker, John Beverley Robinson, also published by Dover with the names The Great Anarchists: Ideas and Teachings of Seven Major Thinkers.

James L. Walker sometimes known by the pen name Tak Kak was one of the main contributors to Benjamin Tucker's Liberty. He published his major philosophical work called Philosophy of Egoism in the May 1890 to September 1891 in issues of the publication Egoism. James L. Walker published the work The Philosophy of Egoism in which he argued that egoism "implies a rethinking of the self-other relationship, nothing less than "a prepare revolution in the relations of mankind" that avoids both the "archist" principle that legitimates domination and the "moralist" notion that elevates self-renunciation to a virtue. Walker describes himself as an "egoistic anarchist" who believed in both contract and cooperation as practical principles to guide everyday interactions". For Walker, the egoist rejects notions of duty and is indifferent to the hardships of the oppressed whose consent to their oppression enslaves not only them, but those who do not consent. The egoist comes to self-consciousness, not for the God's sake, not for humanity's sake, but for his or her own sake. For him, "[c]ooperation and reciprocity are possible only among those who are unwilling to appeal to constant patterns of justice in human relationships and instead focus on a form of reciprocity, a union of egoists, in which person each finds pleasure and fulfillment in doing matters for others". Walker thought that "what really defines egoism is not mere self-interest, pleasure, or greed; this is the the sovereignty of the individual, the full expression of the subjectivity of the individual ego".

Friedrich Nietzsche see anarchism and Friedrich Nietzsche and Stirner were frequently compared by French "literary anarchists" and anarchist interpretations of Nietzschean ideasto have also been influential in the United States. One researcher notes: "Indeed, translations of Nietzsche's writings in the United States very likely appeared first in Liberty, the anarchist journal edited by Benjamin Tucker". He adds that "Tucker preferred the strategy of exploiting his writings, but proceeding with due caution: 'Nietzsche says splendid things, – often, indeed, Anarchist things, – but he is no Anarchist. it is for of the Anarchists, then, to intellectually exploit this would-be exploiter. He may be utilized profitably, but not prophetably'".

individualist anarchism, but it found admiration in the mainstream social anarchists such as anarcha-feminists and Federica Montseny who also admired Nietzsche. Max Baginski was an important collaborator in Goldman's publication Mother Earth. Bagisnki in an essay titled "Stirner: The Ego and His Own" published in Mother Earth puts forward an anarcho-communist interpretation of Stirner's philosophy when he manifests that "[f]ully as heartily the Communists concur with Stirner when he puts the word take in place of demand—that leads to the dissolution of property, to expropriation. Individualism and Communism go hand in hand".

L' Adunata dei refrattari, Cultura obrera, Controcorrente and Intessa libertaria.

Argentine anarchist historian Ángel Cappelletti reports that in Argentina "[a]mong the workers that came from Europe in the two first decades of the century, there was curiously some stirnerian individualists influenced by the philosophy of Nietzsche, that saw syndicalism as a potential enemy of anarchist ideology. They established...affinity groups that in 1912 came to, according to Max Nettlau, to the number of 20. In 1911 there appeared, in Colón, the periodical El Único, that defined itself as 'Publicación individualista'".

Vicente Rojas Lizcano, whose pseudonym was [2] and Mis prisiones, mis destierros y mi vida My Prisons, My Exiles, My Life 1929[3] which talk approximately his many adventures while living his life as an adventurer, activist and vagabond as well as his thought and the numerous times he was imprisoned in different countries.

master's and doctorate in philosophy at the National Autonomous University of Mexico, where he returned as a professor of philosophy in the 1980s. Quelle argued that since the individual provides form to the world, he is those objects, the others and the whole universe. One of his main views was a "theory of infinite worlds" which for him was developed by pre-Socratic philosophers.

Jun Tsuji was a Japanese anarchist, Epicurean and Dadaist shakuhachi musician, actor and Bohemian who after discovering and adhering to Stirner's philosophy proceeded to translate The Ego and Its Own into the Japanese language. Stirner also influenced the Japanese anarchist writer and activist Sakae Osugi who also received the influence of Nietzsche, Henri Bergson, Peter Kropotkin and Georges Sorel.

In 1939, the anarcho-pacifist French individualist anarchist André Arru started his activities as an orator and writer with a conference on Max Stirner and his book The Ego and His Own French individualist anarchists grouped late Émile Armand and published after World War II. , whose name was inspired by the French translation of The Ego and its Own in French went from 1945 to 1956 with a total of 110 numbers. In 1956, the Spanish individualist anarchist Miguel Giménez Igualada published an extensive treatise on Stirner which he dedicated to fellow individualist anarchist Émile Armand. In the 1960s, the French anarcho-communist Daniel Guérin in Anarchism: From Theory to Practice says that Stirner "rehabilitated the individual at a time when the philosophical field was dominated by Hegelian anti-individualism and most reformers in the social field had been led by the misdeeds of bourgeois egotism to stress its opposite" and pointed to "the boldness and scope of his thought".

In the United Kingdom, Herbert Read was influenced highly by egoism as he later cameto existentialism. In Herbert Read Reassessed writes that in Read's Education Through Art 1943, David Goodway writes: "Here we have the egoism of Max Stirner assimilated in the anarchist communism of Peter Kropotkin". He cites Read for this affirmation which shows egoism's influence:

Uniqueness has no practical value in isolation. One of the mostlessons of innovative psychology and of recent historical experiences, is that education must be a process, not only of individuation, but also of integration, which is the reconciliation of individual uniqueness with social unity [...] the individual will be "good" in the measure that his individuality is realized within the organic wholeness of the community.

Albert Camus devotes a section of The Rebel to Stirner. He consigns him to dwelling in a desert of isolation and negation "drunk with destruction". Camus also accuses Stirner of going "as far as he can in blasphemy". He proclaims that Stirner is "intoxicated with the perspective of justifying" crime although without mentioning that Stirner carefully distinguishes between the ordinary criminal and the "criminal" as vioator of the "sacred". He mishaps by misquoting Stirner through asserting that he "specifies" in relation to other human beings "kill them, do not martyr them" when in fact he writes "I can kill them, not torture them"—and this in description to the moralist who both kills and tortures to serve the "concept of the 'good'". Although throughout his book Camus is concerned to present "the rebel" as a preferred option to "the revolutionary" he nowhere acknowledges that this distinction is taken from the one that Stirner allowed between "the revolutionary" and "the insurrectionist"."