By John Carroll
Publish yr note: First released in 1974
Before Marcuse and Laing, ahead of Heidegger and Sartre, even earlier than Freud, the best way used to be ready for the anarcho-psychological critique of financial guy, of all codes of ideology or absolute morality, and of clinical conduct of brain. First released in 1974, this name strains this philosophical culture to its roots within the 19th century, to the figures of Stirner, Nietzsche and Dostoevsky, and to their mental demolition of the 2 replacement axes of social thought and perform, a critique which this day reads extra pertinently than ever, and continues to be unanswered.
To comprehend this critique is essential for an age which has proven a mounting revulsion on the results of the Crystal Palace, image instantly of technologico-industrial growth and its rationalist-scientist ideology, an age whose innovative preoccupations have telescoped onto the person, and whose curiosity has switched from the social realm to that of anarchic, internal, 'psychological man'.
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Extra resources for Break-Out from the Crystal Palace: The Anarcho-Psychological Critique: Stirner, Nietzsche, Dostoevsky (2nd Edition)
There was no scope for full transcendence, which is not to question his novel’s psychological credentials. 2 Ego, pp. 252–3. 3 Eduard von Hartmann was one of the first philosophers to refer to Stirner, in his highly popular and influential book on the unconscious: Philosophie des Unbewussten (1869). 3 4 The Critique of Ideology 29 A strong hostility to vice indicates the presence of dangerous forces beneath the surface of the moralist’s consciousness. 4 The ground is laid in Stirner’s exploration of the ego for work on the unconscious.
We are confronted by a flaw in the orthodox structure of Western logic. One of the main roots of the anarcho-psychological perspective, and its opposition to rationalist-positivist thought and to progress models of society, is its disbelief in the law of non-contradiction. Implicit in the work of Stirner, Nietzsche, and Dostoevsky is the conviction that knowledge cannot be comprehensive, and consequently that there do not exist hypotheses which are both interesting and tell the whole truth. 1 In the specific case under discussion, it is true both that Stirner’s work is one-sided, when viewed from the perspective of, say, Freud, and that it is adequately comprehensive, when viewed from a more romantic individualist perspective.
2 Stirner develops this insight in the philosophical framework created by Hegel and Feuerbach, then translates it into a vision of man who has transcended morality. He is in the strict sense an ‘a-moralist’; he moves towards a position independent of, rather than in opposition to, social mores. He is an ‘immoralist’ in the sense that he identifies with those whom moralists call ‘immoral’, and in the sense in which Nietzsche introduced this term to describe himself—as an ‘anti-moralist’. Morality has essentially two undesirable effects.
Break-Out from the Crystal Palace: The Anarcho-Psychological Critique: Stirner, Nietzsche, Dostoevsky (2nd Edition) by John Carroll