Abstract
My aim in this chapter is to show how Stirner’s critical post-humanist philosophy allows him to engage with a specific problem in political theory that of voluntary servitude — in other words, the wilful acquiescence of people to the power that dominates them. Here it will be argued that Stirner’s demolition of the abstract idealism of humanism, rational truth and morality, and his alternative project of grounding reality in the singularity of the individual ego, may be understood as a way of countering and avoiding this condition of self-domination. In contrast to various claims that Stirner’s thought is nihilistic, one finds in Stirner a series of ethical strategies through which the self’s relation to power is interrogated, and in which the possibility of alternative modes of subjectivity is opened up, where the subject can invent for himself new forms of existence and practices of freedom that release him from this condition of subjection. There emerges, from Stirner’s thought, a certain kind of micro-political ethics that has important implications for any consideration of radical politics today.
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Notes
E. De La Boëtie (1988) La Servitude Volontaire [Slaves by Choice] (Egham: Runnymede Books).
W. Reich (1980) The Mass Psychology of Fascism, (New York: Farrar, Straus and Giroux).
P. Clastres (1994) Archaeology of Violence, trans., Jeanine Herman, (New York: Semiotext(e)).
Deleuze and Guattari: ‘The State is assuredly not the locus of liberty, nor the agent of forced servitude or capture. Should we then speak of “voluntary servitude”?’ See (2005) A Thousand Plateaus: capitalism and schizophrenia, trans. Brian Massumi, (University of Minnesota Press), p. 460.
M. Stirner (1995) The Ego and Its Own, ed. David Leopold (Cambridge: Cambridge University Press), p. 34.
M. Foucault (2007) Security, Territory, Population: Lectures at the Collège de France 1977–1978, ed. Michel Senellart; trans. Grahame Burchell (Basingstoke, Hampshire: Palgrave Macmillan), p. 109.
See M. Foucault (1996)‘What is Critique?’ in What is Enlightenment: Eighteenth Century Answers and Twentieth Century Questions, ed. James Schmidt (Berkeley: University of California Press), p. 386 [Emphasis added].
See M. Foucault (2002) ‘The Subject and Power’ in Power: Essential Works of Foucault 1954–1984, Volume 3, ed. J. Faubion; trans. R. Hurley (London: Penguin) p. 342.
M. Foucault (2002) ‘The Ethics of the Concern for the Self as a Practice of Freedom’ in Ethics: subjectivity and truth, Essential Works of Foucault 1954–1984, Volume 1, ed. P. Rabinow; trans. R. Hurley (London: Penguin), pp. 286–287.
An example of this would be R. W. K. Paterson’s (1971) The Nihilistic Egoist: Max Stirner, (Oxford University Press).
I have discussed the consequences of Stirner’s thought for classical anarchism extensively in (2001) From Bakunin to Lacan: anti-authoritarianism and the dislocation of power, (Lanham, MD.: Lexington Books).
See S. Newman (2010) The Politics of Postanarchism (Edinburgh: Edinburgh University Press).
R. Schürmann (1987) Heidegger on Being and Acting: From Principles to Anarchy, trans. Christine-Marie Gros, (Bloomington: Indiana University Press), p. 6.
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© 2011 Saul Newman
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Newman, S. (2011). Stirner’s Ethics of Voluntary Inservitude. In: Newman, S. (eds) Max Stirner. Critical Explorations in Contemporary Political Thought Series. Palgrave Macmillan, London. https://doi.org/10.1057/9780230348929_9
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