John Carroll Quotes

The real task is not to rid life of ethics but to rid ethics of its ideological content.

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.

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 … criticizes Schopenhauerian aesthetics for not freeing itself from Kant’s moralistic: ‘that is beautiful which gives us pleasure without interest’.

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.

Any attempt to break with the past, or with existing social structures, is a failure if it leads to a bored, listless, and colourless style of life; assertive and enduring innovation, like the mastering of a new environment, requires the confidence and discipline which are founded on exuberant emotions.

… the bourgeois, who is not a real owner, but the servant of his avarice

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.

Nietzsche … combines, in effect, Christ’s harsh sayings: ‘let the dead bury their dead’ and ‘narrow is the way which leadeth unto life’.

There is a strain in Marx of the cleric, of the vulgar moralist. He paints the capitalist and the bourgeois as incarnations of evil; it is they who are responsible for the woes of mankind. The dismissal of the individual’s responsibility for his own misery is the quintessence of clericalism.

Man at his best is a system-breaker, an iconoclast seeking not only variety, but destruction.

The dialectical critique of positivist habits of mind … is interested only in behaviour which is ‘important’ to the actor; that is, behaviour which is emotionally charged to the degree that it is either frequently recalled, reflected upon, or day-dreamed about. … That science which is less discriminating in the behaviour it chooses to investigate gains clarity and distinctiveness at the cost of confining itself to the trivial.

The egoist … destroys the universal importance accorded to moral law by showing that life independent of it is possible. Secondly, and even more intolerably to the pious, he manages to do so with shameless enjoyment.

Utilitarianism had found [in Samuel Smiles’ Self-Help] its portrait gallery of heroes, inscribed with a vigorous exhortation to all men to strive in their image; this philistine romanticism established the bourgeois hero-prototype—the penniless office-boy who works his way to economic fortune and this wins his way into the mercantile plutocracy.

Stirner and Nietzsche … reveal how prone morality is to being used as a means of rationalization, a cloak for concealing violent and brutish passions, and making their sadistic expression a virtue.