Nietzsche ... combines, in effect, Christ's harsh sayings: 'let the dead bury their dead' and 'narrow is the way which leadeth unto life'.

The attachment to a rationalistic, teleological notion of progress indicates the absence of true progress; he whose life does not unfold satisfyingly under its own momentum is driven to moralize it, to set up goals and rationalize their achievement as progress.

The original of morals lies with the thought that 'the community is more valuable than the individual' (Menschliches 2.1.89

What stands most explicitly as critique in Nietzsche's late work in not a development from earlier interests but a return to two problems of enduring personal involvement for him, those of Wagner and of Christianity. Der Antichrist , to take one case, is not a response to a resuscitating public interest in Christian religion; it is primarily a renewed attempt to resolve for himself the question of piety.

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.

Unlike Hegel's progress model of history, which moves by stages, each containing its own logic of growth and decline, the economic model develops as the simple function of one money-variable over time, with a long-term trend which increases monotonically.

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