Education is the strongest weapon available for restricting the questions people ask, controlling what they think, and ensuring that they get their thoughts 'from above'.
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 real task is not to rid life of ethics but to rid ethics of its ideological content.
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.
Nietzsche himself was a great moralist; his writings abound with value judgments about individuals, character types, modes of thinking, and national traits. It is as if he develops immoralist psychology in order to tame his own nature, to keep his own greatest vice in check.
A teleology directed to material ends has been substitutes for the lust for adventure, variety, and play.
The estranged ego projects its own disorder on to society and expects the restructuring and integration of the self writ large, the society, to reflect back on to the source of consciousness. Stirner regards this flight from self as a form of suicide, the dissolution of identity and uniqueness.
For Dostoevsky, Fourier is one of the industrious ant-hill engineers, busy, protected by the delusion that his goal, the will-ordered society, is the summation of all his desires.
By punishing the criminal the moral man hopes to dissuade the evil imprisoned in his own breast from escaping. Fear of self is projected in hatred of the immoral other.
The 'I think, therefore I am' of Descartes, the 'I feel, therefore I am' of late eighteenth century Romanticism, and the 'I possess therefore I am' of bourgeois man are dogmas, partial at that, incorporated to define a being that is incapable of defining itself.
Whereas Marx's vision of homo faber becomes inoperative within social chains, Stirner's man makes his own freedom.
Man is more than an animal only in that he finds expression for the beautiful.
The garden 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.
Nietzsche that the scientist is at best an instrument, a useful slave: he does not command or decide, he is not a whole man.
Man at his best is a system-breaker, an iconoclast seeking not only variety, but destruction.