00 - Front matter - The Ego and His Own - Max Stirner

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Publishers Preface, Introduction, and Translator's Preface of the 1907 English Language Publication

of the Ego and His Own by Mock Steiner.

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Publishers Preface of the Ego and His Own by Mock Steiner.

For more than 20 years, I have entertained the design of publishing an English translation

of Dei-Anseca-Unsan-Igantum.

When I formed this design, the number of English-speaking persons, whatever heard of the book,

was very limited.

The memory of Mock Steiner had been virtually extinct for an entire generation, but in

the last two decades there has been a remarkable revival of interest, both in the book and

in its author.

It began in this country with the discussion in the pages of the anarchist periodical

Liberty, in which Steiner's thought was clearly expounded and vigorously championed

by Dr. James L. Walker, who adapted for this discussion the pseudonym Tak-Kak.

At that time, Dr. Walker was the chief editorial writer for the Galveston News.

Some years later, he became a practicing physician in Mexico, where he died in 1904.

A series of essays which he began in an anarchist periodical egoism, in which he lived to complete,

was published after his death in a small volume, the philosophy of egoism.

It is a very able and convincing exposition of Steiner's teachings, and almost the only

one that exists in the English language.

But the chief instrument in the revival of Steinerism was, and is, the German poet John

Henry McKay.

Very early in his career, he met Steiner's name in Lange's history of materialism, and

was moved thereby to read his book.

The work made such an impression on him that he resolved to devote a portion of his life

to the rediscovery and rehabilitation of the lost and forgotten genius.

Through years of toil and correspondence and travel, and triumphing over tremendous obstacles,

he carried his task to completion, and his biography of Steiner appeared in Berlin in 1898.

It is a tribute to the thoroughness of McKay's work that, since its publication, not one

important fact about Steiner has been discovered by anybody.

During his years of investigation, McKay's advertising for information had created

a new interest in Steiner, which was enhanced by the sudden fame of the writings of Friedrich

Nietzsche, an author whose intellectual kinship with Steiner has been a subject of some

controversy.

Da'ansika, previously obtainable, only in an expensive form, was included in Philip Recklams,

Universal Bibliotheque, and this cheap addition has enjoyed a wide and ever-increasing circulation.

During the last dozen years, the book has been translated twice into French, once into

Italian, once into Russian, and possibly into other languages.

Scandinavian critic, Brandes, has written on Steiner.

A large and appreciative volume entitled, The Individual Azim, Anarchist, Mach Steiner,

in the pen of Professor Victor Bosch of the University of Rens, has appeared in Paris.

Another large and sympathetic volume, Mach Steiner, written by Dr. Anselm Ruest, has

been published very recently in Berlin.

Mr. Paul Elzbacher, in his work Da'anarchist mousse, gives a chapter to Steiner, making

him one of the seven typical anarchists, beginning with William Godwin, and ending with

Tolstoy, of whom his book treats.

There is hardly a notable magazine, or a review on the continent that has not given at least

one leading article to the subject of Steiner.

Upon the initiative of McKay, and with the aid of other admirers, a suitable stone has

been placed above the philosopher's previously neglected grave, and a memorial tablet upon

the house in Berlin, where he died in 1856, and this spring, another has to be placed

upon the house in Biroit, where he was born in 1806.

As a result of these various efforts, and though but little has been written about Steiner

in the English language, his name is now known to at least thousands, in America and England,

and formally it was known only to hundreds.

Therefore conditions are now more favorable for the reception of this volume than they

were when I formed the design of publishing it, more than 20 years ago.

The problem of securing a reasonably good translation, or in the case of a work presenting

difficulty so enormous, it was idle to hope for an adequate translation, was finally

solved by entrusting the task to Steven T. Buyington, a scholar of remarkable attainments,

whose specialty is philology, and who is also one of the ablest workers in the propaganda

of anarchism.

But for further security from error, it was agreed with Mr. Buyington that his translation

should have the benefit of revision by Dr. Walker, the most thorough American student

of Steiner, and by Emma Heller Schum, and George Schum, who are not only sympathetic

with Steiner, but familiar with the history of his time, and who enjoy a knowledge of English

and German that makes it difficult to decide which is their native tongue.

It was also agreed that upon any point of difference between the translator and his

revisers which consultation might fail to solve, the publisher should decide.

This method has been followed, and in a considerable number of instances has fallen to me to make

a decision.

It is not only fair to say, therefore, that the responsibility for special errors and

imperfections properly rests on my shoulders.

Whereas on the other hand, the credit for whatever general excellence the translation

may possess belongs with the same propriety to Mr. Buyington and his co-agiters.

One thing is certain, its defects are due to no lack of loving care and pains, and I

think I may add with confidence while realizing fully how far short of perfection it necessarily

falls, that it may safely challenge comparison with the translations that have been made into

other languages.

In particular, I responsible for the admittedly erroneous rendering of the title.

The ego and his own is not an exact English equivalent of De'Ansaga Umsan-Iguntooth,

but then there is no exact English equivalent.

Perhaps the nearest is the unique one and his property, but the unique one is not strictly

the Ainsica, for uniqueness connotes not only singleness, but admirable singleness.

Whilst Janet's Ainsicite is admirable in his eyes only as such, it being no part of

the purpose of his book to distinguish a particular Ainsicite as more excellent than

another.

Moreover, the unique one and his property has no graces to compel our forgiveness of its

slight inaccuracy, it is clumsy and unattractive, and the same objections may be urged for

still greater force against all the other renderings that have been suggested.

The single one and his property, the only one and his property, the lone one and his property,

the unit and his property, and last and least and worst, the individual and his prerogative.

The ego and his own on the other hand, if not a precise rendering, is at least an excellent

title in itself, excellent by its euphony, its monosyllabic incisiveness, and its telling

Ainsicite.

Another strong argument in its favor is the emphatic correspondence of the phrase, his own,

with Mr. Bintin's renderings of the kindred words, eigenheit and igna.

Moreover, no reader will be let astray, who bears in mind staring as distinction.

I am not an ego along with all other egos, but the sole ego, I am unique.

And to help the reader bear this in mind, the various renderings of the word Ainsica that

occur through the volume are often accompanied by footnotes showing that, in the German,

one in the same word, does duty for all.

If the reader finds the first quarter of this book somewhat forbidding an obscure, he

is advised nevertheless not to falter.

Close attention will master almost every difficulty.

And if he will but give it, he will find abundant reward in what follows.

For his guidance, I may specify one defect in the author's style.

While counterverting a view opposite to his own, he seldom distinguishes with sufficient

clearness.

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His statement of his own view from his restatement of the attack at this view.

As a result, the reader is plunged to deeper and deeper mystification, until something

suddenly reveals the cause of his misunderstanding, after which he must go back and read again.

I therefore put him on his guard.

The other difficulties lie as a rule in the structure of the work.

As to these I can hardly do better than translate the following passage from Professor Bosch's

book, alluded to above.

There is nothing more disconcerting than the first approach to this strange work.

Standard does not condescend to inform us as to the architecture of his edifice, or furnish

us the slightest guiding thread.

The apparent divisions of this book are few and misleading.

In the first page to the last, a unique thought circulates, but it divides itself among

an infinity of vessels and arteries in which each runs a blood so rich in ferments that

one is tempted to describe them all.

There is no progress in the development, and the repetitions are innumerable.

The reader who is not deterred by this oddity, or rather absence of composition, gives proof

of genuine intellectual courage.

At first, one seems to be confronted with a collection of essays strung together with

a throng of aphorisms.

But if you read this book several times, if, after having penetrated the intimacy of each

of its parts, you then traverse it as a whole, gradually the fragments weld themselves

together, and Steunist thought is revealed in all its unity, in all its force, and in

all its depth.

A word about the dedication, the case investigations have brought to light that Maria Danhot had nothing

whatever in common with Steuner, and was unworthy of the honor conferred upon her.

She was no eigener, by therefore reproduced the dedication merely in the interest of historical

accuracy.

Happy as I am in the appearance of this book, my joy is not unmixed with sorrow.

The cherished project was as dear to the heart of Dr. Walker as to mine, and I deeply

grieve that he is no longer with us to share our delight in the fruition.

Nothing, however, can rob us of the masterly introduction that he wrote for this volume

in 1903, or perhaps earlier, from which I will not longer keep the reader.

This introduction, no more than the book itself, shall that Insika, death, make his eigentum.

February 1907, Benjamin R. Tucker, publisher, introduction, 50 years sooner or later, can

make little difference in the case of a book so revolutionary as this.

It saw the light when a so-called revolutionary movement was preparing in men's minds which

education was, however, only a disturbance due to desires to participate in government,

and to govern, and to be governed, in a manner different to that which prevails.

The revolutionists of 1848 were bewitched with an idea.

They were not at all the masters of ideas.

Most of those who since that time have prided themselves upon being revolutionists, have

been and are, likewise but the bondmen of an idea, that of the different lodgements

of authority.

The temptation is, of course, present to attempt an explanation of the central thought of

this worth, but such an effort appears to be unnecessary to one who has the volume in

his hand.

The author's care in illustrating his meaning shows that he realized how prone to possessed

man is to misunderstand whatever is not molded according to the fashions in thinking.

The author's learning was considerable, his command of words and ideas may never be excelled

by another, and he judged it needful to develop his argument in manifold ways.

So those who enter into the spirit of it will scarcely hope to impress others with the

same conclusion in a more summary manner.

Or if one might deem that possible after reading Steerner.

Still one cannot think that it could be done so surely.

The author has made certain work of it, even though he has to wait for his public.

But still, the reception of the book by its critics amply proves the truth of the saying

that one can give another arguments, but not understanding.

The system makers and the system believers thus far cannot get it out of their heads,

that any discourse about the nature of an ego must turn upon the common characteristics

of egos, to make a systematic scheme of what they share as a generality.

The critics inquire what kind of man the author is talking about.

They repeat the question, what does he believe in?

They fail to grasp the purport of the recorded answer, I believe, in myself, which is attributed

to a common soldier long before the time of Steerner.

They ask, what is the principle of the self-conscious egoist, the Ainzige?

To this perplexity Steerner says, change the question, put who, instead of what, and

answer can then be given by naming him.

This, of course, is too simple for persons governed by ideas, and for persons in quest

of new governing ideas.

They wish to classify the man.

Now, that in me which you can classify is not my distinguishing self.

Man is the horizon or zero of my existence as an individual.

Remember that I rise as I can, at least I am something more than man in general.

Pre-existing warship of ideas and disrespect for self has made of this ego at the very

most as somebody, often or in empty vessels to be filled with the grace or the leavings

of a turinist doctrine, thus and nobody.

Being a dispel is the morbid subjugation, and recognizes each one who knows and feels

himself as his own property, to be neither humble nobody, nor be fogged somebody, but henceforth

flat-footed, and level-headed mister this body, who has a character and good pleasure of

his own, just as he has a name of his own.

The critics who attacked this work, and were answered in the author's minor writings,

rescued from oblivion by John Henry McKay, nearly all display the most astonishing triviality

and impotent malice.

We owe to Dr. Edward Phon Hartman, the unquestionable service which he rendered by directing attention

to this book in his philosophy des Unbevulsten, the first edition of which was published in

1869, and in other writings.

I do not begrudge Dr. Phon Hartman, the liberty of criticism which he used, and I think

the admirers of Stunna's teaching must quite appreciate one thing which Dr. Hartman did

at a much later date.

In De'Aigene of August 10th, 1896, there appeared a letter written by him, and giving, among

other things, certain day from which to judge that, when Nietzsche wrote his later essays,

Nietzsche was not ignorant of Stunna's book.

Phon Hartman wishes that Stunna had gone on and developed his principle.

Phon Hartman suggests that you and I are really the same spirit, looking out through two

pairs of eyes.

Then one may reply, I need not concern myself about you, for in myself I have us, and at

that rate Phon Hartman is merely accusing himself of inconsistency.

For, when Stunna wrote this book, Phon Hartman's spirit was writing it, and it is just the

pity that Phon Hartman in his present form does not endorse what he said in the form

of Stunna, that Stunna was different from any other man, that his ego was not fictitious

transcendental generality, but this transitory ego of flesh and blood.

It is not as a generality that you and I differ, but as a couple of facts which are not

to be reasoned into one.

I is some wise Hartman, and thus Hartman is I, but I am not Hartman, and Hartman is not

I.

Neither am I the I of Stunna, only Stunna himself was Stunna's I.

How comparatively indifferent it is with Stunna, that one is an ego, but how all important

it is, that one be a self-conscious ego, a self-conscious self-willed person.

Those not self-conscious and self-willed are constantly acting from self-interested motives,

but clothing these in various garbs.

Watch those people closely in light of Stearners' teachings, and they seem to be hypocrites.

They have so many good moral and religious paths of which self-interest is at the end

and bottom, but they, we may believe, do not know that this is more than a coincidence.

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In standard, we have the philosophical foundation for political liberty.

His interest in the practical development of egoism to the dissolution of the state and

the union of free men is clear and pronounced and harmonizes perfectly with the economic

philosophy of Josiah Warren.

Even for difference of temperament and language, there's a substantial agreement between

Stierna and Prudon.

Each would be free and seize in every increase of the number of free people and their intelligence

on auxiliary force against the oppressor.

But on the other hand, will anyone for a moment seriously contend that Nietzsche and Prudon

marched together in general amen tendency?

If they have anything in common, except the daring to profane the shrine and suppulquer

of superstition, Nietzsche has been much spoken of as disciple of Stierna.

And owing to favorable coalings from Nietzsche's writings, it has occurred that one of his books

has been supposed to contain more sense than it really does.

So long as one has read only the extracts.

Nietzsche cites scores for hundreds of authors.

Has he read everything and not read Stierna?

But Nietzsche is as unlike Stierna as a tightrope performance is unlike an algebraic equation.

Stierna loved liberty for himself and loved to see any and all men and women taking liberty

and he had no lust for power.

Democracy was to him sham liberty, egoism, the genuine liberty.

Nietzsche, on the contrary, pours out his contempt upon democracy because it is not

aristocratic.

He is predatory to the point of demanding that those who must succumb to feline

brapacity must be taught to submit with resignation.

When he speaks of anarchistic dogs scouring the streets of great civilized cities, it

is true the context shows that he means the communists.

But his worship of Napoleon is butthouse of anxiety for the rise of an aristocracy that

shall rule Europe for thousands of years.

His idea of treating women in the oriental fashion show that Nietzsche has struck out

in a very old path, doing the apotheosis of tyranny.

We individual egoistic anarchists, however, may say to the Nietzsche school so as not

to be misunderstood.

We do not ask of the Napoleon's to have pity, nor of the predatorybearance to do justice.

They will find it convenient for their own welfare to make terms with men who have learned

of steward, what a man can be who worships nothing, bears allegiance to nothing.

To Nietzsche's rotumontade of eagles in baronial form, born to prey on industrial lambs,

we rather tauntingly oppose the ironical question, where are your claws?

What if the eagles are found to be plain barnyard fowls, on which more silly fowls have

fastened steel spurs to hack the victims, who, however, have the power to disarm the

sham eagles between two sons?

Stearner shows that men make their tyrants as they make their gods, and his purpose is

to unmake tyrants.

Nietzsche dearly loves a tyrant.

In style, Stearner's work offers the greatest possible contrast to the purile padded phraseology

of Nietzsche's artustra and its false imagery.

Whoever imagines such an unnatural conjuncture as an eagle toting a serpent in friendship,

which performances told of in bare words, but nothing comes of it.

In Stearner we are treated to an enlivening and earnest discussion, addressed to serious

minds, and every reader feels that the word is to him, for his instruction and benefit,

so far as he has mental independence and courage to take it and use it.

The startling interpidity of this book is infused with a wholehearted love for all mankind.

As evidenced by the fact that the author shows not one Iota, a prejudice, or any idea

of division of men in two ranks.

He would lay aside government, but would establish any regulation deemed convenient.

And for this only our convenience is consulted.

Thus there will be general liberty only when the disposition toward tyranny is met by

intelligent opposition that will no longer submit to such a rule.

Upon this the manly sympathy and philosophical bent of Stearner are such that rulership

appears by contrast of vanity, an infatuation of perverted pride.

We know not whether we more admire our author or more love him.

Stearner's attitude toward women is not special.

She is an individual if she can be, not handicapped by anything he says, feels, thinks, or

plans.

This was more fully exemplified in his life than even in his book, but there is not a line

in the book to put or keep women in an inferior position to men.

Neither is there anything of caste or aristocracy in the book.

Likewise there is nothing of obscurantism or affected mysticism about it.

Being in it is made as plain as the author could make it.

He who does not so is not Stearner's disciple, nor successor, nor coworker.

Someone may ask, how does Plumline anarchism train with the unbridled egoism proclaimed

by Stearner?

The Plumline is not a fetish, but an intellectual conviction, and egoism is a universal fact

of animal life.

One could seem clear to my mind that the reality of egoism must first come into the consciousness

of men.

Before we can have the unbiased Insike, in place of the prejudiced biped who lends himself

to the support of tyrannies a million times stronger over me than the natural self-interest

of any individual.

When Plumline doctrine is misconceived as duty between unequal minded men, as a religion

of humanity, it is indeed the confusion of trying to read without knowing the alphabet

and of putting philanthropy in place of contract.

But if the Plumline be scientific, it is or can be my possession, my property, and I choose

it for its use, when circumstances admit of its use.

I do not feel bound to use it because it is scientific in building my house, but as

my will to be intelligent, it is not to be merely willful.

The adoption of the Plumline follows the discarding of incantations.

There is no Plumline without the unvarying lead at the end of the line, not a fluttering

bird or a crying cat.

On the practical side of egoism versus self-surrender, and for a trial of egoism and politics,

this may be said.

The belief that men not moved by a sense of duty will be unkind or unjust to others

is but an indirect confession that those who hold that belief are greatly interested

in having others live for them, rather than for themselves.

But I do not ask or expect so much.

I am content of others individually live for themselves, and thus cease in so many ways

to act in opposition to my living for myself, to our living for ourselves.

If Christianity has failed to turn the world for evil, it is not to be dreamed that rationalism

of a pious moral stamp will succeed in the same task.

Christianity, or all philanthropic love, is tested in non-resistance.

It is a dream that example will change the hearts of rulers, tyrants, moms.

If the extremist self-surrender fails, how can a mixture of Christian love and worldly

cautions succeed?

This at least must be given up.

The policy of Christ and Tolstoy can soon be tested, but Tolstoy's belief is not satisfied

with the present test and failure.

He has the infatuation of one who persists because this ought to be.

The ego is two things I should like this to be.

Still has the sense to perceive that it is not accomplished by the fact of some believing

and submitting in as much as others are alert to pray upon the unresisting.

The pharaohs we have ever with us.

Several passages in this most remarkable book show the author as a man full of sympathy.

When we reflect upon his deliberately expressed opinions and sentiments, his spurning of

the sense of moral obligation as the last form of superstition, may we not be warranted

in thinking that the total disappearance of the sentimental supposition of duty liberates

a quantity of nervous energy for the purest enjoyment and clarifies the intellect for

the more discriminating choice of objects of merit, J. L. Walker, translators' preface.

If the style of this book is found unattractive, it will show that I have done my work ill

and not represented the author truly.

But if it is found odd, I beg that I may not bear all the blame.

I have simply tried to reproduce the author's own mixture of colloquialisms and technicalities,

and his preference for the precise expression of his thought rather than the word conventionally

expected.

One special feature of the style, however, gives the reason why this preface should exist.

It is characteristic of Steiner's writing that the thread of thought is carried on largely

by the repetition of the same word in a modified form or sense.

That connection of ideas, which has guided popular instinct in the formation of words,

is made to suggest the line of thought, which the writer wishes to follow.

If this echoing of words is missed, the bearing of the statements on each other is in

a measure lost, and where the ideas are very new, one cannot afford to throw away any

help in following their connection.

Therefore, where a useful echo, and there are few useless ones in the book, could not

be reproduced in English, I have generally called attention to it in a note.

My notes are distinguished from the authors by being enclosed in parentheses.

One or two such coincidences of language, occurring in words which are prominent throughout

the book, should be born constantly in mind as a sort of carry perpetuum, for instance,

the identity in the original of the word spirit and mind, and of the phrase's supreme being

and highest essence.

In such cases, I have repeated the note where it seemed that such repetition may be absolutely

necessary, but have trusted the reader to cure it in his head or a failure of his memory

would not be ruinous or likely.

For the same reason, that is, in order not to miss any indication of the drift of the

thought, I have followed the original in the very liberal use of italics, and in the occasional

eccentric use of a punctuation mark, as I might not have done in translating a work

of a different nature.

I have set my face as a flint against the temptation to add notes that were not part of the translation.

There is no telling how much I might have enlarged the book if I had put a note at every

sentence which deserved to have its truth brought out by fuller elucidation, or even at

every one which I thought needed correction.

It might have been within my province, if I had been able, to explain all the illusions

to contemporary events, but I doubt whether anyone could do that properly, without having

access to the files of three or four well-chosen newspapers of Shuners time.

The illusions are clear enough without names and dates, to give a vivid picture of certain

aspects of German life then.

The tone of some of them is explained by the fact that the book was published under censorship.

I have usually preferred, for the sake of the connection, to translate biblical quotations

somewhat as they stand in the German, rather than conform them altogether to the English

Bible.

I am sometimes quite as near the original Greek, as if I had followed the current translation.

For German books are referred to, the pages cited are those of the German editions even

when, usually because of some illusions in the text, the titles of the books are translated.

Stephen T. Bind, End of Front Material.

Next section, the ego and his own, by Muck Steard.

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I'm caught up in the game.

My attention is on every play and every whistle, but what I'm missing is a signal coming from

my kidneys.

That signal isn't like a ref's whistle.

It's more of a silent SOS, which could be warning me of an increased risk for events

like heart attack or stroke.

And a way I can catch that signal?

A simple urine test called UACR.

If you have type 2 diabetes or high blood pressure, talk to your doctor about the UACR test.

Detect the SOS.

Visit detectthesos.com to learn more.

You're a jamming near a favorite song.

And while you aren't missing a beat, you could be missing a signal from your body.

It's an SOS from your kidneys, and it doesn't sound like music at all.

It's silent.

High blood pressure, type 2 diabetes, and other risk factors can quietly stress the kidneys

leading to negative impacts on the heart.

That's what you should ask your doctor about a simple urine test called UACR.

Most miss the signal for hidden kidney disease and related heart risk.

You shouldn't.

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