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

The garden [of Eden] is the realm of pure beauty from which man is expelled when he becomes interested in ethics, in the fruit of the tree of knowledge of good and evil. The return into paradise, the homecoming, depends on him penetrating the veils of morality to glimpse again the lineaments of lost beauty.

This will of Stirner's, this restless probing of all given knowledge, this endless questioning, and the continuous bending towards new understanding.

Man at his best is a system-breaker, an iconoclast seeking not only variety, but destruction.

Nietzsche ... argues that all that passes in the life of a society is ephemeral and banausic except for the presence of great personalities, of men like Goethe ... who seem to forge their own destinies, who seem to move unhampered by those burdens of existence which keep most men from rising above the vicissitudes of their daily toil.

In so far as the intention of education is to train the child for a vocation it is a millstone around his neck.

For Dostoevsky, Fourier is one of the industrious ant-hill engineers, busy, protected by the delusion that his goal, the will-ordered society, is the summation of all his desires.