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

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.

Politics and the affairs of State are dissociated from the orbit of the individual, and in so far as they cannot be repossessed as his living private property they must be rendered impotent.

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

There is a strain in Marx of the cleric, of the vulgar moralist. He paints the capitalist and the bourgeois as incarnations of evil; it is they who are responsible for the woes of mankind. The dismissal of the individual's responsibility for his own misery is the quintessence of clericalism.

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.

Life is more than thought: what a man feels, and what his senses awaken in him, are more indispensable to his life's fullness than subsequent reflection on their significance. Both Stirner and Nietzsche have elaborated Faust's opening speech in which he bemoans his wasted years in academia: this speech is Goethe's own impeachment of Kant and Hegel . Philosophy proceeds always under the risk of making a fetish of thinking.