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“For Stirner, the social axiom of conservative, liberal, and socialist schools of political thought alike is in itself repressive: it disguises as potentially redemptive an order whose central function is inhibitory of the individual’s interests.”

Source: Break-Out from the Crystal Palace (1974), p. 55

“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.”

Source: Break-Out from the Crystal Palace (1974), p. 174

“Whereas Marx’s vision of homo faber becomes inoperative within social chains, Stirner’s man makes his own freedom.”

Source: Break-Out from the Crystal Palace (1974), p. 79

“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.”

Source: Break-Out from the Crystal Palace (1974), p. 93

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

Source: Break-Out from the Crystal Palace (1974), p. 98

“The real task is not to rid life of ethics but to rid ethics of its ideological content.”

Source: Break-Out from the Crystal Palace (1974), p. 38

“Men become utilitarian out of fear of the alternative—the chaos of tangled or tepid desires, of rootlessness and boredom.”

Source: Break-Out from the Crystal Palace (1974), p. 148

“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.”

Source: Break-Out from the Crystal Palace (1974), p. 34

“The act of greatest subversion … is the one of indifference.”

Source: Break-Out from the Crystal Palace (1974), p. 53
Context: The act of greatest subversion … is the one of indifference. A man, or a group, finds it unbearable that someone can be simply uninterested in his, or its, convictions. … There is a degree of complicity, or mutual respect, between the believer and the man who attacks his beliefs (the revolutionary), for the latter takes them seriously.

“Nietzsche [claims] that the scientist is at best an instrument, a useful slave: he does not command or decide, he is not a whole man.”

Source: Break-Out from the Crystal Palace (1974), p. 111

“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.”

Source: Break-Out from the Crystal Palace (1974), p. 12

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

Source: Break-Out from the Crystal Palace (1974), p. 92

“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.”

Source: Break-Out from the Crystal Palace (1974), p. 92

“… the bourgeois, who is not a real owner, but the servant of his avarice”

Source: Break-Out from the Crystal Palace (1974), p. 62

“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.”

Source: Break-Out from the Crystal Palace (1974), p. 168

“Ownership of thought depends on the thinker not subordinating himself to a ‘ruling thought’. This is particularly difficult, argues Stirner, … for language itself is a network of ‘fixed ideas’. Truths emerge only when language is reworked and possessed individually.”

Source: Break-Out from the Crystal Palace (1974), p. 107

“Nietzsche … criticizes Schopenhauerian aesthetics for not freeing itself from Kant’s moralistic: ‘that is beautiful which gives us pleasure without interest’.”

Source: Break-Out from the Crystal Palace (1974), p. 95

“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.”

Source: Break-Out from the Crystal Palace (1974), p. 174

“The virtual suppression of ethical discussion after 1845 produces the semblance of purely descriptive analysis, dressed in the mantle of positivist objectivity, analysis which is, in fact, strung to a framework of crude, because unexplicated, moral assumptions.”

Source: Break-Out from the Crystal Palace (1974), p. 80

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

Source: Break-Out from the Crystal Palace (1974), p. 34