rich; as soon as they seriously wish it, they will be the strongest and the reign of wealth will be at an end. Salvation lies in struggle, and not in fruitless appeals to the generosity of the oppressors. Stirner, therefore, preaches the class war. It is true that he represents it in the abstract form of the struggle of a certain number of egoist "Egos" against another smaller number of "Egos" not less egoist. But here we come to another merit of Stirner's.
According to Taillandier, he has spoken the last word of the young atheist school of German philosphers. As a matter of fact he has only spoken the last word of idealist speculation. But that word he has incontestably the merit of having spoken.
In his criticism of religion Feuerbach is but half a Materialist. In worshipping God, man only worships his own Being idealised. This is true. But religions spring and die out, like everything else upon earth. Does this not prove that the human Being is not immutable, but changes in the process of the historical evolution of societies? Clearly, yes. But, then, what is the cause of the historical transformation of the "human Being?" Feuerbach does not know. For him the human being is only an abstract notion, as human Nature was for the French Materialists. This is the fundamental fault of his criticism of religion. Stirner said that it had no very robust constitution. He wished to strengthen it by making it breathe the fresh air of reality. He turns his back upon all phantoms, upon all things of the imagination. In reality, he said to himself, these are only individuals. Let us take the individual for our starting-point. But what individual does he take for his starting point? Tom, Dick, or Harry? Neither. He takes the individual in general—he takes a new abstraction, the thinnest of them all—he takes the "Ego."
Stirner naïvely imagined that he was finally solving an old philosophical question, which had already divided the Nominalists and the Realists of the Middle Ages. "No
