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.

The enemies of Christ ... could not bear his independence; his "Give the emperor that which is the emperor's" showed a contempt for the affairs of state and its politics for the moral order that their self-respect would not let them tolerate.

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.

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.

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

The dialectical critique of positivist habits of mind ... is interested only in behaviour which is 'important' to the actor; that is, behaviour which is emotionally charged to the degree that it is either frequently recalled, reflected upon, or day-dreamed about. ... That science which is less discriminating in the behaviour it chooses to investigate gains clarity and distinctiveness at the cost of confining itself to the trivial.

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.