“R. W. K. Paterson makes a central point of identifying Stirner with nihilism. His argument depends on a failure to distinguish between social values, which Stirner does reject, and personal values, to which he is more overtly committed than any other philosopher.”

—  John Carroll

Source: Break-Out from the Crystal Palace (1974), p. 108, note

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John Carroll58
Australian professor and author 1944

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“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.”

John Carroll (1944) Australian professor and author

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

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“Anxiety occurs because of a threat to the values a person identifies with his existence as a self … most anxiety comes from a threat to social, emotional and moral values the person identifies with himself. And here we find that a main source of anxiety, particularly in the younger generation, is that they do not have viable values available in the culture on the basis of which they can relate to their world. The anxiety which is inescapable in an age in which values are so radically in transition is a central cause of apathy … such prolonged anxiety tends to develop into lack of feeling and the experience of depersonalization.”

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Source: Psychology and the Human Dilemma (1967), p. 42

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

John Carroll (1944) Australian professor and author

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

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“Any person of any philosophic persuasion who sits on a hot stove will verify without any intellectual argument whatsoever that he is in an undeniably low-quality situation: that the value of his predicament is negative.”

Robert M. Pirsig book Lila: An Inquiry into Morals

Lila (1991)
Context: Any person of any philosophic persuasion who sits on a hot stove will verify without any intellectual argument whatsoever that he is in an undeniably low-quality situation: that the value of his predicament is negative. This low quality is not just a vague, woolly-headed, crypto-religious, metaphysical abstraction. It is an experience. It is not a judgment about an experience. It is not a description of experience. The value itself is an experience. As such it is completely predictable. It is verifiable by anyone who cares to do so. It is reproducible.

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“Between the subject and the object lies the value. This Value is more immediate, more directly sensed than any 'self' or any 'object' to which it may be later assigned.”

Robert M. Pirsig book Lila: An Inquiry into Morals

Lila (1991)
Context: Between the subject and the object lies the value. This Value is more immediate, more directly sensed than any 'self' or any 'object' to which it may be later assigned. It is more real than the stove. Whether the stove is the cause of the low quality or whether possibly something else is the cause is not yet absolutely certain. But that the quality is low is absolutely certain. It is the primary empirical reality from which such things as stoves and heat and oaths and self are later intellectually constructed.

“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.”

John Carroll (1944) Australian professor and author

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

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“Correctly understood, the phrase “tyranny of values” may supply the key to the understanding that all thinking about values only foments and intensifies the old and endless struggle between convictions and interests. Not much is gained by what the modern philosophy of values acknowledges as the “fundamental relationship,” according to which, occasionally the lower value may be preferred to the higher value, because that is the prerequisite of the higher value. All that points only to the confusion that affects the whole argumentation about values, which continually gives rise to new relations and points of view, thereby the position is always maintained from which the opponent is reproached that he does not heed the manifest values; or, in other words, he is disqualified as value-blind. The polemical utilization of the word “blind” is adequate to the logic of values as long as it is concerned with the systems of reference that it will build up out of viewpoints, standpoints, and vantage-points.”

Carl Schmitt (1888–1985) German jurist, political theorist and professor of law

"The Tyranny of Values" (1959)

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“Socialism aside, there also has been a rejection of Western values, of which individual freedom is prominent, and acceptance of some form of value-relativism (thus, no political system is better than any other). In some cases this rejection has turned to outright hostility and particularly anti-Americanism, and thus opposition to American values, such as freedom. To accept, therefore, that democratic freedom is inherently most peaceful, is to the value-relativist, to say the unacceptable—that it is better.”

Rudolph Rummel (1932–2014) American academic

“Political Systems, Violence, and War,” chap. 14, in "Approaches to Peace: An Intellectual Map", edit, W. Scott Thompson and Kenneth M. Jensen, Washington, D.C., United States Institute of Peace, 1991, pp. 347-370; and “The Politics of Cold Blood,” Society, Vol. 27 (November/December, 1989) pp. 32-40

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“Anarchism, more than any other social theory, values human life above things.”

Emma Goldman book Anarchism and Other Essays

Anarchism and Other Essays (1910), The Psychology of Political Violence

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“We are delighted to find a person who values us as we value ourselves, and distinguishes us from the rest of mankind, with an attention not unlike that with which we distinguish ourselves.”

Adam Smith book The Theory of Moral Sentiments

Section III, Chap. I.
The Theory of Moral Sentiments (1759), Part II

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