A teleology directed to material ends has been substituted for the lust for adventure, variety, and play.

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

Utilitarianism had found [in Samuel Smiles' Self-Help] its portrait gallery of heroes, inscribed with a vigorous exhortation to all men to strive in their image; this philistine romanticism established the bourgeois hero-prototype the penniless office-boy who works his way to economic fortune and this wins his way into the mercantile plutocracy.

The primary ambition of Nietzsche's critique of knowledge is ... to demonstrate that 'truths' are fictions masking moral commitments.

Man is more than an animal only in that he finds expression for the beautiful.

If man is to remain the creator and master of his world then, Stirner maintains, ... all that has been accepted, that has taken on the secure guise of the 'fact', must be return to a state of flux, or be rejected.

Stirner and Nietzsche [adopt] a mode of thinking which is personal, introspective, and which while often operating on alternative systems of belief and action does so only as a means of better grasping one dominant goal the patterns of individual redemption. Stirner and Nietzsche are not primarily interested in critique as such. ... Their work is too egoistically compelled for them ever to employ the external world as more than the repository for a series of projections of their own.