Alerta, alerta, antifascista!

Engels whenever Max Stirner is brought up

what do you mean u don't believe in the concept of virginity?

Rereading The Unique and its Property and I'm very impressed by the extent to which Stirner prefigures many anti-authoritarian critiques that wouldn't become popular for some time after this book

“Stirner names the unique and says at the same time that “Names don’t name it.” He utters a name when he names the unique, and adds that the unique is only a name. So he thinks something other than what he says, just as, for example, when someone calls you Ludwig, he isn’t thinking of a generic Ludwig, but of you, for whom he has no word. What Stirner says is a word, a thought, a concept; what he means is neither a word, nor a thought, nor a concept. What he says is not the meaning, and what he means cannot be said. One flattered oneself that one spoke about the “actual, individual” human being when one spoke of the human being; but was this possible so long as one wanted to express this human being through something universal, through an attribute? To designate this human being, shouldn’t one, perhaps, have recourse not to an attribute, but rather to a designation, to a name to take refuge in, where the view, i.e., the unspeakable, is the main thing? Some are reassured by “real, complete individuality,” which is still not free of the relation to the species; others by the “spirit,” which is likewise a determination, not complete indeterminacy. This indeterminacy only seems to be achieved in the unique, because it is given as the specific unique being, because when it is grasped as a concept, i.e., as an expression, it appears as a completely empty and undetermined name, and thus refers to a content outside of or beyond the concept. If one fixes it as a concept — and the opponents do this — one must attempt to give it a definition and will thus inevitably come upon something different from what was meant. It would be distinguished from other concepts and considered, for example, as “the sole complete individual,” so that it becomes easy to show it as nonsense. But can you define yourself; are you a concept? The “human being,” as a concept or an attribute, does not exhaust you, because it has a conceptual content of its own, because it says what is human and what a human being is, i.e., because it is capable of being defined so that you can remain completely out of play. Of course, you as a human being still have your part in the conceptual content of the human being, but you don’t have it as you. The unique, however, has no content; it is indeterminacy in itself; only through you does it acquire content and determination. There is no conceptual development of the unique, one cannot build a philosophical system with it as a “principle,” the way one can with being, with thought, with the I. Rather it puts an end to all conceptual development. Anyone who considers it a principle, thinks that he can treat it philosophically or theoretically and inevitably takes useless potshots against it. Being, thought, the I, are only undetermined concepts, which receive their determinateness only through other concepts, i.e., through conceptual development. The unique, on the other hand, is a concept that lacks determination and cannot be made determinate by other concepts or receive a “nearer content”; it is not the “principle of a series of concepts,” but a word or concept that, as word or concept, is not capable of any development. The development of the unique is your self-development and my self-development, an utterly unique development, because your development is not at all my development. Only as a concept, i.e., only as “development,” are they one and the same; on the contrary, your development is just as distinct and unique as mine. Since you are the content of the unique, there is no more to think about a specific content of the unique, i.e., a conceptual content. What you are cannot be said through the word unique, just as by christening you with the name Ludwig, one doesn’t intend to say what you are. With the unique, the rule of absolute thought, of thought with a conceptual content of its own, comes to an end, just as the concept and the conceptual world fades away when one uses the empty name: the name is the empty name to which only the view can give content.”