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ENCYCLOPEDIE ANARCHISTE. Publié sous la direction de S. Fauré. Paris, (1934). 4 volumes. Royal 4to. Half morocco, raised bands, gilt lettering, bindings not uniform. Important and rare dictionary on the anarchist movement. From the preface: 'Immense utilité de cet ouvrage. Le puissant intérêt de cet ouvrage consistera: 1. à grouper toutes les connaisances que peut et doir posseder un militant révolutionnaire; 2. à les présenter dans un ordre méthodique, en conformité d'un plan générale bien conclu et bien executé; 3. à les exposer sous un forme simple claire, précise, vivante, à la porte de tous; 4. à les traduire en diverses langues, afin les réprendre à peu près partout.' EUR 1600
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FEUILLE, LA. Par Zo d'Axa. Paris, 6 Octobre 1897 - 28 Mars 1899. With 25 full-page satirical drawings, partly in colour. 25 numbers of 2 pp. each, loose as issued, unfolded. Folio. Kept in the original red illustrated wrapper. Maitron, Le Mouvement anarchiste en France, p. 589; DBMOF, vol. 15, pp. 355-356. All published. - A rare complete set as most copies in existence disappear as single prints. Zo d'Axa, the pseudonym of Alphonse Galland (1864-1930) founded this journal which was published a chaque occasion. Collaborators were Steinlen, Willette, Léandre, Hermann-Paul, Couturier, Anquetin, Luce. It was an anarcho-pacifist journal with biting satirical drawings.Adventurer, traveller, anti-militarist, individualist, satirist, journalist, founder of two of the most legendary French magazines of the 1890s, L'En dehors and La Feuille, Zo d'Axa (1864-1930) led a turbulent life. In May 1891, he published the first number of the weekly magazine L'En Dehors. Many anarchists contributed, but the paper was soon shut down with the suppression of the anarchists. After the arrest of Ravachol & companions, Zo D' Axa launched a subscription to help the families of the prisoners. For this he was arrested and imprisoned in Mazas for a month. Released, he was still harrassed and opted for exile in London, then traveled in Europe. Expelled from Italy, he went to Greece, then Constantinople. January 1, 1893, while disembarking in Jaffa he was seized and put in irons on a French ship and returned to Paris, where he ended up with another 18 months in the prison of Sainte-Pélagie.Zo d'Axa was beyond any ideology and expressed his position as follows: 'nous allons - individuels, sans la Foi qui sauve et qui aveugle. Nos dégoûts de la Société n'engendrent pas en nous d'immuables convictions. Nous nous battons pour la joie des batailles et sans rêve d'avenir meilleur. Que nous importent les lendemains qui seront dans des siècles! .....' EUR 1500
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(GALLAND, A. PSEUD.:) ZO D'AXA. Les feuilles. Dessins de Steinlen, Willette, Léandre, Hermann-Paul, Couturier, Anquetin, Luce. Paris, Société Libre d'édition des gens de lettres, 1900. With reproductions of black and white drawings. 305 pp. 8vo. Original decorated cover, kept in boards holder in a boards slipcase. Maitron, Le Mouvement anarchiste en France, p. 589; DBMOF, 15, p. 355-356. Contains texts and drawings published by Zo d'Axa during the years 1897-1899. Zo d'Axa published these 'a chaque occasion' and they are here collected and published again in bookform. Adventurer, traveller, anti-militarist, individualist, satirist, journalist, founder of two of the most legendary French magazines of the 1890s, L'Endehors and La Feuille, Zo d'Axa (1864-1930) led a turbulent life. In May 1891, he published the first number of the weekly magazine L'En Dehors. Many anarchists contributed, but the paper was soon shut down with the suppression of the anarchists. After the arrest of Ravachol & companions, Zo d'Axa launched a subscription to help the families of the prisoners. For this he was arrested and imprisoned in Mazas for a month. Released, he was still harrassed and opted for exile in London, then traveled in Europe. Expelled from Italy, he went to Greece, then Constantinople. January 1, 1893, while disembarking in Jaffa he was seized and put in irons on a French ship and returned to Paris, where he ended up with another 18 months in the prison of Sainte-Pélagie.Zo d'Axa was beyond any ideology and expressed his position as follows: 'nous allons - individuels, sans la Foi qui sauve et qui aveugle. Nos dégoûts de la Société n'engendrent pas en nous d'immuables convictions. Nous nous battons pour la joie des batailles et sans rêve d'avenir meilleur. Que nous importent les lendemains qui seront dans des siècles! .....' EUR 500
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CABET, (E.) Voyage en Icarie. Cinquième édition. Paris, Bureau du Populaire, 1848. (4), viii, 600 pp. 8vo. Contemporary half calf, spine gilt with raised bands, label with gilt lettering, marbled boards. Prudhommeaux 35. The last and most complete edition of the most famous utopian account of the 19th century. Etienne Cabet (1788-1856), French communist and social reformer. Cabet was educated as a lawyer, became a director of the Carbonari and devoted himself to democratic propaganda. Because of his inflammatory denunciations against the government Cabet was exiled; he lived in England for five years, where he came under the influence of Robert Owen, and returned to France a convert to communism. He expounded his theories in the famous Voyage en Icarie, a description of a utopia in which the government alone engages in commerce and supervises work and education. The only unit outside of the government is the family, which remains under the leadership of the head of the family. Ardent disciples rallied about Cabet and raised subscriptions to finance a vanguard which sailed for Texas in 1848 to establish an Icarian city after Cabet's model. The land which Cabet had bought, and of the location of which he had only a vague idea, was located in the middle of the wilderness, in Fanin, Texas. After suffering many perils and privations the explorers beat a retreat to New Orleans. Cabet joined his disciples the next year, bringing with him new converts, and the Icarian city was created at Nauvoo, an old Mormon town in Illinois. At first the colony prospered but disagreements developed and in 1856 the founder and two hundred of his followers abandoned the settlement. After Cabet's death the colony moved to Cheltenham, Iowa, and later to Corning, continuing to follow in large measure Cabet's ideas. As late as 1881 a Cabetian colony was founded at Cloverdale, California. 'It is in fact little realized today that if France is the 'classic land of socialism' the United States contests with Russia the claim to be considered the classic land of communism. The story of the communists in America, where they were then known as Primitive Christians, is perhaps one of the most incredible in the history of Utopias.' (D. Owen Evans, Social Romanticism in France, 1830-1848, pp. 56-58). 'His (Cabet) importance lies in his attempt to institute, or at least to further the establishment of, a completely communistic society, in which the supreme control of all essential activities was to be in the hands of the State.' 'The deepest influences on his social doctrine were those of Thomas More and of Robert Owen -the Owen of the years after 1832, when the leaders of the Grand National Consolidated Trades Union were anticipating the immediate advent of the New Moral World, to be achieved, not by violent revolution, but by the refusal of the entire working class to continue labouring under the old conditions, and by the joining together of all trades to set on foot a new system of Co-operative production and distribution under their collective control. Cabet's Communism went a great deal further than Owenism towards complete community of living: he blended Owenite millennialism with communistic aspirations drawn from the record of primitive Christianity and of the social radicalism of the Middle Ages and the Catholic Renaissance.' (G.D.H. Cole, A History of Socialist Thought, I, chapter VII). EUR 300
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CABET, (E.) Voyage en Icarie. Cinquième édition. Paris, Bureau du Populaire, 1848. (4), viii, 600 pp. 8vo. Contemporary half calf, spine gilt with raised bands, gilt lettering, marbled boards. Prudhommeaux 35. The last and most complete edition of the most famous utopian account of the 19th century. Etienne Cabet (1788-1856), French communist and social reformer. Cabet was educated as a lawyer, became a director of the Carbonari and devoted himself to democratic propaganda. Because of his inflammatory denunciations against the government Cabet was exiled; he lived in England for five years, where he came under the influence of Robert Owen, and returned to France a convert to communism. He expounded his theories in the famous Voyage en Icarie, a description of a utopia in which the government alone engages in commerce and supervises work and education. The only unit outside of the government is the family, which remains under the leadership of the head of the family. Ardent disciples rallied about Cabet and raised subscriptions to finance a vanguard which sailed for Texas in 1848 to establish an Icarian city after Cabet's model. The land which Cabet had bought, and of the location of which he had only a vague idea, was located in the middle of the wilderness, in Fanin, Texas. After suffering many perils and privations the explorers beat a retreat to New Orleans. Cabet joined his disciples the next year, bringing with him new converts, and the Icarian city was created at Nauvoo, an old Mormon town in Illinois. At first the colony prospered but disagreements developed and in 1856 the founder and two hundred of his followers abandoned the settlement. After Cabet's death the colony moved to Cheltenham, Iowa, and later to Corning, continuing to follow in large measure Cabet's ideas. As late as 1881 a Cabetian colony was founded at Cloverdale, California. 'It is in fact little realized today that if France is the 'classic land of socialism' the United States contests with Russia the claim to be considered the classic land of communism. The story of the communists in America, where they were then known as Primitive Christians, is perhaps one of the most incredible in the history of Utopias' (D. Owen Evans, Social Romanticism in France, 1830-1848, pp. 56-58). 'His (Cabet) importance lies in his attempt to institute, or at least to further the establishment of, a completely communistic society, in which the supreme control of all essential activities was to be in the hands of the State.' 'The deepest influences on his social doctrine were those of Thomas More and of Robert Owen -the Owen of the years after 1832, when the leaders of the Grand National Consolidated Trades Union were anticipating the immediate advent of the New Moral World, to be achieved, not by violent revolution, but by the refusal of the entire working class to continue labouring under the old conditions, and by the joining together of all trades to set on foot a new system of Co-operative production and distribution under their collective control. Cabet's Communism went a great deal further than Owenism towards complete community of living: he blended Owenite millennialism with communistic aspirations drawn from the record of primitive Christianity and of the social radicalism of the Middle Ages and the Catholic Renaissance' (G.D.H. Cole, A History of Socialist Thought, i, chapter VII). EUR 300
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CABET, (E.) Voyage en Icarie. Cinquième édition. Paris, Bureau du Populaire, 1848. (4), viii, 600 pp. 8vo. Contemporary half morocco, marbled boards, gilt lettering to spine, raised bands, corners, very lightly rubbed. Prudhommeaux 35. The last and most complete edition of the most famous utopian account of the 19th century. - Small library stamp on half-title. Etienne Cabet (1788-1856), French communist and social reformer. Cabet was educated as a lawyer, became a director of the Carbonari and devoted himself to democratic propaganda. Because of his inflammatory denunciations against the government Cabet was exiled; he lived in England for five years, where he came under the influence of Robert Owen, and returned to France a convert to communism. He expounded his theories in the famous Voyage en Icarie, a description of a utopia in which the government alone engages in commerce and supervises work and education. The only unit outside of the government is the family, which remains under the leadership of the head of the family. Ardent disciples rallied about Cabet and raised subscriptions to finance a vanguard which sailed for Texas in 1848 to establish an Icarian city after Cabet's model. The land which Cabet had bought, and of the location of which he had only a vague idea, was located in the middle of the wilderness, in Fanin, Texas. After suffering many perils and privations the explorers beat a retreat to New Orleans. Cabet joined his disciples the next year, bringing with him new converts, and the Icarian city was created at Nauvoo, an old Mormon town in Illinois. At first the colony prospered but disagreements developed and in 1856 the founder and two hundred of his followers abandoned the settlement. After Cabet's death the colony moved to Cheltenham, Iowa, and later to Corning, continuing to follow in large measure Cabet's ideas. As late as 1881 a Cabetian colony was founded at Cloverdale, California. 'It is in fact little realized today that if France is the 'classic land of socialism' the United States contests with Russia the claim to be considered the classic land of communism. The story of the communists in America, where they were then known as Primitive Christians, is perhaps one of the most incredible in the history of Utopias.' (D. Owen Evans, Social Romanticism in France, 1830-1848, pp. 56-58). 'His (Cabet) importance lies in his attempt to institute, or at least to further the establishment of, a completely communistic society, in which the supreme control of all essential activities was to be in the hands of the State.' 'The deepest influences on his social doctrine were those of Thomas More and of Robert Owen -the Owen of the years after 1832, when the leaders of the Grand National Consolidated Trades Union were anticipating the immediate advent of the New Moral World, to be achieved, not by violent revolution, but by the refusal of the entire working class to continue labouring under the old conditions, and by the joining together of all trades to set on foot a new system of Co-operative production and distribution under their collective control. Cabet's Communism went a great deal further than Owenism towards complete community of living: he blended Owenite millennialism with communistic aspirations drawn from the record of primitive Christianity and of the social radicalism of the Middle Ages and the Catholic Renaissance.' (G.D.H. Cole, A History of Socialist Thought, i, chapter vii). EUR 300
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FOURIER, CH. (F.M.) De l'anarchie industrielle et scientifique. Paris, à la Librairie Phalanstérienne, 1847. 70, (2) pp. 12mo. Sewn in original printed wrappers. Del Bo, Fourier, p. 8; Kress C.7089; Goldsmiths 35450; Einaudi 1951. First edition, discovered after the death of the author and posthumously published. - Very rare. Last 2 pages contain the 'Extrait du Catalogue de la Librairie Phalanstérienne', which is continued on page 3 of the cover, while page 4 of the cover contains the 'Publications Nouvelles de la Librairie Phalanstérienne.' EUR 650
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HELLERSBERG, DR. Soziologie, soziale Frage, Socialismus, Anarchismus. Katalog 17. Charlottenburg, Hellersberg, (c.1928). 104, (8) pp. 8vo. Contemporary orange half cloth, marbled boards, corners, brown morcco label with gilt lettering, original covers preserved. Interesting catalogue containing 2135 priced items offered for sale by Antiquariat & Verlag Dr. Hellersberg. Subdivision of the catalogue: I. Philosophie der Geschichte - Soziologie; II. Soziale Frage - Sozialpolitik; III. Sozialismus und Anarchismus bis zum Ende des 18. Jahrhunderts; IV. Sozialismus und Anarchismus im 19. Jahrhunderts. EUR 100
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KROPOTKINE, P. Paroles d'un révolté. Ouvrage publié, annoté et accompagné d'une préface par E. Reclus. Paris, C. Marpon et E. Flammarion, (1885). x, 342, (2) pp. Small 8vo. Later half calf, spine in compartments, gilt lettering, marbled boards. Hem Day, Bibliographie Reclus, 17; Fauvel-Rouif, p. 84 (listing a 'nouvelle édition' of the same year only). First edition - Small stamp on title: Armez EUR 75
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MAITRON, J. Histoire du mouvement anarchiste en France (1880-1914). Paris, Société Universitaire d'Editions et de Libraire, (1951). 744 pp. Large 8vo. Original printedcovers, a bit browned, uncut. First edition. Still the best and most authoritave study on French anarchism at the end of the 19th century and the beginning of the 20th century. Maitron's work still stands out among the many works published on the subject. The bibliography covers the pages 547-716. EUR 125
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PROUDHON, P.J. De la justice dans la révolution et dans l'église. Nouvelle édition, revue, corrigée et augmentée. Bruxelles, A. Schnée, 1860. 12 parts in 3 volumes. (4), lxxx, (2), 112 pp.; (4), 164 pp.; (4), 184 pp.; (4), 194 pp.; (4), 170 pp.; (4), 172 pp.; (4), 196 pp.; (4), 186 pp.; (4), 198 pp.; (4), 196 pp.; (4), 190 pp.; (4), 188 pp. 8vo. Contemporary half calf, spines richly gilt. Nettlau, p. 19. Second enlarged edition, published in Bruxelles during Proudhon's exil. This edition is quite scarce and much more difficult to find than the first edition of 1858. It was published in 12 parts in the journal 'Les nouvelles de la révolution'. From part 2 onwards the place of publication is listed as 'Bruxelles et Leipzig'. The work was confiscated immediately upon its publication. 'Proudhon's most massive and his greatest book. In it the two most important ideas of his thinking come to an end. He develops to the full his concept of God as the secret enemy of mankind. God is the source of all authority. Secondly, he develops to the full his conception of 'immanent justice'. Proudhon was severely prosecuted for this work which was slaughtered in the press of the time and condemned on moral grounds' (See at length: Hyams, Proudhon, his Revolutionary Life, Mind & Works). - At head of titles: Essais d'une philosophie populaire no 1(-12). EUR 800
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PROUDHON, P.J. Les confessions d'un révolutionnaire pour servir à l'histoire de la révolution de février. Paris, au Bureau du journal 'La voix du Peuple', 1849. (4), 106, (1) pp. 8vo. Half cloth. Nettlau, p. 19; Stammhammer, i, p. 189. First edition. Of great importance for the 1848 revolution. Analyses of the events of 1848 from an anarchist point of view and arrives at the conclusion that the revolutionary tradition will not be fulfilled until the true principle of the revolution is accepted - no more government of men by men, by means of accumulation of capital. It is a most interesting book for its sharp analysis of the various political trends of the time (Woodcock, Anarchism, p. 122). EUR 500
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PROUDHON, P.J. De la justice dans la révolution et dans l'église. Nouveaux principes de philosophie pratique, adressés à Son Éminence Monseigneur Mathieu, cardinal-archevêque de Besançon. Paris, Garnier frères, 1858. 3 volumes. (4), 520 pp.; (4), 544 pp.; (4), 612 pp. 8vo. Contemporary half morocco. Nettlau, p. 19; Stammhammer, i, p. 190, nr 36; cf.: Einaudi 4554 (edition published in 1860). First edition. Confiscated immediately upon its publication. Proudhon's most massive and his greatest book. In it the two most important ideas of his thinking come to an end. He develops to the full his concept of God as the secret enemy of mankind. God is the source of all authority. Secondly, he develops to the full his conception of 'immanent justice'. Proudhon was severely prosecuted for this work which was slaughtered in the press of the time, and condemned on moral grounds. (See at length: Hyams, Proudhon, his Revolutionary Life, Mind & Works). EUR 450
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PROUDHON, P.J. Les confessions d'un révolutionnaire pour servir à l'histoire de la révolution de février. Paris, Garnier frères, 1850. (4), 325, (1) pp. 12mo. Sewn, original printed covers, bookblock broken, one cord still intact. Nettlau, p. 19; Stammhammer, i, p. 189. Second edition. Of great importance for the 1848 revolution. Analyses of the events of 1848 from an anarchist point of view and arrives at the conclusion that the revolutionary tradition will not be fulfilled until the true principle of the revolution is accepted - no more government of men by men, by means of accumulation of capital. It is a most interesting book for its sharp analysis of the various political trends of the time (Woodcock, Anarchism, p. 122). The first edition appeared in 1849. EUR 150
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PROUDHON, P.J. Système des contradictions économiques, ou philosophie de la misère. Deuxième édition. Paris, Garnier frères, 1850. 2 volumes. (4), 399, (1) pp.; (4), 399, (1) pp. 8vo. Sewn, original printed covers, top of spine volume 2 slightly damaged, uncut. Nettlau, p. 18, Kress C.6940; Goldsmiths 34909; not in Einaudi. Second edition. In this work, 'Proudhon is really seeking a kind of equilibrium in which economic contradictions will not be eliminated -for they cannot be- but brought into dynamic equation. This dynamic equation he finds in multualism ..... Marx chose this occasion for a complete reversal of his past attitude to Proudhon by publishing The Poverty of Philosophy; this was a pretended critique of Proudhon's book which degenerated into a tissue of abusive misrepresentations showing a complete failure to understand the originality and plasticity of thought underlying the apparent disorder of Proudhon's arguments. The dialogue between the two authors showed not merely a complete divergence of theoretical outlook, but also -and perhaps this was more important- an irreconcilable opposition of personalities' (Woodcock, Anarchism). EUR 450
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PROUDHON, P.J. Idées révolutionnaires. Les Malthusiens. Programme revolutionnaire. La reaction. Question etrangere. La presidence. Argument a la Montagne. Le terme. Toast a la revolution. Avec une préface par Alfred Darimon. Paris, Garnier frères, 1849. (4), xxvii, (1), 268 pp. 8vo. Sewn, original printed wrappers, mountedon yellow paper. Hoffman, p. 365; Nettlau, p. 19; Goldsmiths 36696; Einaudi 4563; not in Mattioli First collective edition of outstanding articles by Proudhon from Le Peuple. - Somewhat browned throughout. The editor was a political economist and became the interpreter of Proudhon and his secretary.A series of articles initiated by the revolutionary developments in France from April to December 1848. The articles relating to Proudhon's favourite project for a 'Banque du Peuple' were published in another volume entitled 'Resume de la question sociale. Banque d'echange'. In the present volume Proudhon deals with a wide range of other subjects and argues incesssantly for his principles of free association and reciprocity, in opposition to both the 'Malthusians' and laissez-faire liberals like Adolphe Thiers and the state-socialists like Louis Blanc. EUR 250
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PROUDHON, P.J. De la justice dans la révolution et dans l'église. Nouveaux principes de philosophie pratique, adressés à Son Éminence Monseigneur Mathieu, cardinal-archevêque de Besançon. Paris, Garnier frères, 1858. 3 volumes. (4), 520 pp.; (4), 544 pp.; (4), 612 pp. 8vo. Contemporary half morocco, raised bands, gilt lettering, marbled boards. Nettlau, p. 19; Stammhammer, i, p. 190, nr 36; cf.: Einaudi 4554 (edition published in 1860). First edition. Confiscated immediately upon its publication. Proudhon's most massive and his greatest book. In it the two most important ideas of his thinking come to an end. He develops to the full his concept of God as the secret enemy of mankind. God is the source of all authority. Secondly, he develops to the full his conception of 'immanent justice'. Proudhon was severely prosecuted for this work which was slaughtered in the press of the time, and condemned on moral grounds (See at length: Hyams, Proudhon, his Revolutionary Life, Mind & Works). EUR 400
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PROUDHON, P.J. De la création de l'ordre dans l'humanité ou Principes d'organisation politique. Paris, Librairie de Prévot, Besançon, Bintot, successeur de Proudhon, 1843. (4), 582 pp. Small 8vo.Contemporary half hard-grained morocco, spine gilt with raised bands and gilt lettering. Hoffman, p. 363; Nettlau, p. 17; not in Kress; not in Goldsmiths; Einaudi 4553. First edition. In this work, Proudhon sets forth that the discovery of the scientific laws of jurisprudence and politics which, by making the self-management of society's business a routine application of known rules, would be immutable because natural, and render the formal state redundant. Proudhon was so convinced that he was on the right lines leading to discovery that he could scarcely believe that responsible men would fail to recognize it (Hyams, Proudhon, his Revolutionary Life, Mind & Works). EUR 500
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RECLUS - NETTLAU, M. Elisée Reclus. Anarchist und Gelehrter (1830-1905). Berlin, Verlag Der Syndicalist, 1928. With portrait. 348 pp. 8vo. Original cloth, gilt lettering, foot of spine slightly discoloured. (Beiträge zur Geschichte des Sozialismus, Syndicalismus, Anarchismus, Band IV). First edition. Jacques Elisée Reclus, French geographer and anarchist. Originally trained for the Protestant ministry, Reclus soon turned to the study of geography and affiliated himself with the revolutionary movement. He was exiled after the coup d'état of 1851 but in 1857 returned to France, where he remained until he was again banished after the fall of the Paris Commune in 1871. He lived for many years in Switzerland, later in close association with Kropotkin.As early as 1851 Reclus concluded that anarchy, or the absence of government, was la plus haute expression de l'ordre. He was a militant member of Bakunin's secret international brotherhood and of other anarchist and republican groups, but never was a party man or a fanatic. A person of engaging charm and one who always preserved his own independence in the controversies of the diverse anarchist schools, Reclus exercised wide influence in anarchist circles throughout the world (Max Nettlau in ESS, vol. xiii, p. 164). EUR 200
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STIRNER - BASCH, V. L'individualisme anarchiste. Max Stirner. Paris, F. Alcan, 1904. (4), vi, (2), 294 pp. 8vo. Sewn in blind covers, discoloured, paper label tospine. Important account dealing with the individualistic school in anarchism which had its most important representative in Max Stirner (J.C. Schmidt). EUR 125
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STIRNER, M. (PSEUD. OF J.C. SCHMIDT.) Der Einzige und sein Eigenthum. (Privat-Ausgabe. Veranstaltet von John Henry Mackay). (Leipzig, Offizin von W. Drugulin, 1911). - (Bound with:) STIRNER, M. (PSEUD. OF J.C. SCHMIDT). Das unwahre Prinzip unserer Erziehung oder der Humanismus and Realismus. (Leipzig, Spamersche Buchdruckerei, 1911). (2), 354, (6) pp.; (2), 25 pp. 4to. Grey and blue-brown marbled paper over boards, raised bands with label and gilt lettering, the compartments with a floral decoration, the original covers preserved, gilt lettered scroll to front cover reading 'Plus est en Moi.' The first work is number 116 of 980 copies printed, the second work is number 61 of 980 copies printed. Both are printed on especially prepared Van Gelder-Zonen paper with the name of John Henry Mackay as watermark. The first work is signed by John Henry Mackay on the annotated leaf bound in at the end. The orginal covers are Japanese 'Pergamentpapier'; the idea to have the books bound was abandoned 'da es unmöglich ist, hier den Geschmack des einzelnen auch nur annähernd zu treffen.' The last 6 pages of the first work contain the 'Inhalt', a leaf with the title and at the bottom the text: Beilage zu Exemplar Nr. 116, followed by the annotated leaf which is dated Charlottenburg bei Berlin, 1. Juli 1911 and signed by John Henry Mackay. In the first work Stirner proceeds from Hegelianism to its almost complete inversion in a doctrine that denied all absolutes and all institutions, and based itself solely on the 'ownness' of the human individual. His is the ideal of the man who realizes himself in conflict with the collectivity and other individuals. Striner holds the individual to be the focal point and center of the world and asserted that the feelings and thinking of the individual determine the whole scale of social values and that the is nothing objective outside the individual, or the ego. Since the individual who creates the world through his imagination and will is the only reality, the world belongs to the individual: the world becomes his possession.The ressemblance between Nietzsche and Stirner is striking and indeed Nietzsche regarded Stirner as one of the unrecognized seminal minds of the nineteenth century. With the growing vogue for Nietzsche at the end of the century Stirner's work witnessed a popular revival. But Stirners greatest influence was exerted upon anarchism, many years after his death. It is still a classic of libertarian thought in which the uniqueness of the individual is stressed.Max Stirner, born as Johann Caspar Schmidt, was born in 1806 in Bayreuth and died in 1856 in Berlin. He was one of the most prominent left-wing Hegelians in Berlin and he contributed, together with Karl Marx and other young bourgeois radicals, to the Rheinische Zeitung, the journal of the advanced wing of the industrial and banking circles in the Rhineland. The present work is his major and most celebrated work which made a strong impression on the German intelligentsia and which was widely read and reviewed. The work was published in 1844 (although the title-page on all first editions reads 1845) and it forced Marx and Engles to write extensive refutations of Stirner's ideas in their Die deutsche Ideologie.John Henry Mackay, the Scots born German poet, was the chief instrument in the revival of Stirnerism. He met Stirner's name very early in his career while reading Lange's History of Materialism, and was moved to read Stirner's book. Mackay was so impressed that he devoted part of his life to the rediscovery and rehabilitation of the lost and forgotten genius. His biography of Stirner appeared in Berlin in 1898 and it is a tribute to his thoroughness that since its publication not one important fact about Stirner has been discovered by anybody. EUR 1250
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