The ideas of the 19th century German philosophers Max Stirner (dead in 1856) and Friedrich Nietzsche (born in 1844) have been compared frequently. Many authors have discussed apparent similarities in their writings, sometimes raising the question of influences."Nietzsche's possible reading, knowledge, and plagiarism of Max Stirner's The Ego and Its Own (1845) has been a contentious question and frequently discussed for more than a century now." Thomas H. Brobjer, "Philologica: A Possible Solution to the Stirner-Nietzsche Question", in The Journal of Nietzsche Studies, Issue 25, Spring 2003, pp. 109–114 In Germany, during the early years of Nietzsche's emergence as a well-known figure, the only thinker who was discussed in relation to his ideas more often than Stirner was Arthur Schopenhauer.While discussion of possible influence has never ceased entirely, the period of most intense discussion occurred between c. 1892 and 1906 in the German-speaking world. During this time, the most comprehensive account of Nietzsche's reception in the German language, the 4 volume work of Richard Frank Krummel: Nietzsche und der deutsche Geist, indicates 83 entries discussing Stirner and Nietzsche. The only thinker more frequently discussed in connection with Nietzsche during this time is Schopenhauer, with about twice the number of entries. Discussion steadily declines thereafter, but is still significant. Nietzsche and Stirner show 58 entries between 1901 and 1918. From 1919 to 1945 there are 28 entries regarding Nietzsche and Stirner. It is certain that Nietzsche read about Stirner's book The Ego and Its Own (Der Einzige und sein Eigentum, 1845), which was mentioned in Friedrich Albert Lange's History of Materialism and Critique of its Present Importance (1866) and Eduard von Hartmann's Philosophy of the Unconscious (1869), both of which young Nietzsche knew well.Nietzsche discovered Lange's book immediately after its appearance and praised it as "the most important philosophical work in decades" (letter to Hermann Mushacke, mid November 1866); as to Hartmann, who was also developing the ideas of Schopenhauer, Nietzsche singled out his book in his second Untimely Meditation for a caustic criticism, and concentrated on precisely the chapter dealing with Stirner, though he did not once mention Stirner's name; Hartmann wrote: "Nietzsche does not mention at any place the name of Stirner or his writings. That he must have known my emphatic hint to Stirner's standpoint and its importance in the 'Philosophy of the Unconscious' arises from his polemic criticism of exactly that chapter which it contains. That he did not see himself prompted by this hint to get acquainted more closely with this thinker so congenial with himself is of little plausibility." Eduard von Hartmann, Ethische Studien, Leipzig: Haacke 1898, pp. 34–69 However, there is no irrefutable indication that he actually read it as no mention of Stirner is known to exist anywhere in Nietzsche's publications, papers or correspondence.Albert Levy, Stirner and Nietzsche, Paris, 1904, p. 9
Yet, as soon as Nietzsche's work began to reach a wider audience, the question of whether or not he owed a debt of influence to Stirner was raised. As early as 1891 (while Nietzsche was still alive, though incapacitated by mental illness), Eduard von Hartmann went so far as to suggest that he had plagiarized Stirner.Eduard von Hartmann, Nietzsches "neue Moral", in Preussische Jahrbücher, 67. Jg., Heft 5, Mai 1891, S. 501–521; augmented version with more express reproach of plagiarism in: Ethische Studien, Leipzig, Haacke 1898, pp. 34–69 By the turn of the century, the belief that Nietzsche had been influenced by Stirner was so widespread that it became something of a commonplace, at least in Germany. It prompted one observer to note their similarities in 1907.This author believes that one should be careful in comparing the two men. However, he notes: "It is this intensive nuance of individualism that appeared to point from Nietzsche to Max Stirner, the author of the remarkable work Der Einzige und sein Eigentum. Stirner's influence in modern Germany has assumed astonishing proportions, and moves in general parallel with that of Nietzsche. The two thinkers are regarded as exponents of essentially the same philosophy." Oskar Ewald, "German Philosophy in 1907", in The Philosophical Review, Vol. 17, No. 4, Jul., 1908, pp. 400–426
Nevertheless, from the beginning of what was characterized as "great debate"[in the last years of the 19th century] "The question of whether Nietzsche had read Stirner was the subject of great debate" R.A. Nicholls, "Beginnings of the Nietzsche Vogue in Germany", in Modern Philology, Vol. 56, No. 1, Aug., 1958, pp. 29–30 regarding Stirner's possible influence on Nietzsche — positive or negative — serious problems with the idea were apparent.Levy pointed out in 1904 that the similarities in the writing of the two men appeared superficial. Albert Levy, Stirner and Nietzsche, Paris, 1904 By the middle of the 20th century, if Stirner was mentioned at all in works on Nietzsche, the idea of influence was repeatedly dismissed outright or abandoned as unanswerable.R.A. Nicholls, "Beginnings of the Nietzsche Vogue in Germany", in Modern Philology, Vol. 56, No. 1, Aug., 1958, pp. 24–37
However, the idea that Nietzsche was influenced in some way by Stirner continues to attract a vocal minority, ostensibly motivated by a need to explain in some reasonable fashion the often-noted (though arguably superficial) similarities in their writings."Stirner, like Nietzsche, who was clearly influenced by him, has been interpreted in many different ways", Saul Newman, From Bakunin to Lacan: Anti-authoritarianism and the Dislocation of Power, Lexington Books, 2001, p. 56; "We do not even know for sure that Nietzsche had read Stirner. Yet, the similarities are too striking to be explained away." R. A. Samek, The Meta Phenomenon, p70, New York, 1981; Tom Goyens, (referring to Stirner's book The Ego and His Own) "The book influenced Friedrich Nietzsche, and even Marx and Engels devoted some attention to it." T. Goyens, Beer and Revolution: The German Anarchist Movement in New York City, p. 197, Illinois, 2007 In any case, the most prominent problems with the theory of Stirner's influence on Nietzsche are not limited to the difficulty in establishing whether one man knew of or read the other. They also include establishing precisely how and why Stirner, in particular, might have been a meaningful influence on a man as widely read as Nietzsche."We have every reason to suppose that Nietzsche had a profound knowledge of the Hegelian movement, from Hegel to Stirner himself. The philosophical learning of an author is not assessed by the number of quotations, nor by the always fanciful and conjectural check lists of libraries, but by the apologetic or polemical directions of his work itself." Gilles Deleuze (translated by Hugh Tomlinson), Nietzsche and Philosophy, 1962 (2006 reprint, pp. 153–154)
Period suggestions of influence and possible links to Stirner
The origin of the debate surrounding whether or not Nietzsche had read Stirner's work — and if so, whether he had been influenced by him — seems to lie in apparent similarities between the ideas of the two men as expressed in their writing. These similarities were recognized early and led many, for a variety of reasons, to attempt to determine the precise nature of any possible relationship.
Eduard von Hartmann's book The Philosophy of the Unconscious had been attacked by Nietzsche in the second of his Untimely Meditations. In 1891, Hartmann claimed that Nietzsche must have been aware of Stirner because Stirner was treated in the very book by him which Nietzsche subjected to criticism. As mentioned, Hartmann accused Nietzsche of having plagiarized Stirner. Nietzsche is also known to have read Lange's History of Materialism, where Stirner's book The Ego and Its Own is referred to briefly as "the most extreme, that we have knowledge of". Lange goes on to refer to the "ill fame" of Stirner's book. Nietzsche knew these works by Hartmann and Lange very well.Eduard von Hartmann, Nietzsches "neue Moral", in Preussische Jahrbücher, 67. Jg., Heft 5, Mai 1891, S. 501–521; augmented version with more express reproach of plagiarism in: Ethische Studien, Leipzig, Haacke 1898, pp. 34–69; T. H. Brobjer, "Nietzsche's Reading and Private Library", 1885-1889, in Journal of the History of Ideas, Vol. 58, No. 4, Oct., 1997, pp. 663–693
Paul Lauterbach also appears to have played a role in the origin of the association of the two thinkers. Lauterbach was a close friend of Heinrich Köselitz (Peter Gast, who was for many years a kind of private secretary for Nietzsche). Lauterbach came to know Nietzsche's work through Köselitz, and was among the philosopher's earliest admirers. He also worked hard to revive Stirner. According to one view this was a part of his project to present Nietzsche as "the great successor, developer and creative transformer" of Stirner. He edited and wrote an introduction to the 1893 Reclam Edition of Stirner with this in mind. Discussing the book, he wrote that his introductory chapter was intended to protect readers from Stirner's book with Nietzsche's assistance. This introduction appeared in all Reclam editions of The Ego and Its Own from 1893 to 1924.Bernd A. Laska, "Nietzsches initiale Krise. Die Stirner-Nietzsche-Frage in neuem Licht". In Germanic Notes and Reviews, vol. 33, n. 2, fall/Herbst 2002, pp. 109–133 (Engl. trans. online); zu Lauterbach vgl. Bernd A. Laska: Ein heimlicher Hit. 150 Jahre Stirners "Einziger". Eine kurze Editionsgeschichte. Nürnberg: LSR-Verlag 1994 (pp. 18–28); Paul Lauterbach, Kurze Einführung zum "Einzigen und sein Eigentum", in Max Stirner, Der Einzige und sein Eigentum. Leipzig, Philipp Reclam Jun. 1893, pp. 3–10, It reads, on p. 8: "Geben wir schliesslich dem Probleme Stirners ein Echo aus den Werken seines grossen Nachfolgers, des Ausbauers und Umschöpfers der Ich-Lehre—Friedrich Nietzsche."