"What all want to have a share in will be withdrawn from that individual who wants to have it for himself alone; it is made a common possession. As a common possession every one has a share in it, and this share is his property. Just so, even in our old relations, a house which belongs to five heirs is their common possession; but the fifth part of the proceeds is each one's property. The property which for the present is still withheld from us can be better made use of when it is in the hands of us all. Let us therefore associate ourselves for the purpose of this robbery."[299] 6.--REALIZATION _According to Stirner the change which every one's own welfare requires is to come about in this way,--that men in sufficient number first undergo an inward change and recognize their own welfare as their highest law, and that these men then bring to pass by force the outward change also: to wit, the abrogation of law, State, and property, and the introduction of the new condition._ I. The first and most important thing is the inward change of men. "Revolution and insurrection must not be regarded as synonymous. The former consists in an overturning of conditions, of the existing condition or state, the State or society, and so is a political or social act; the latter has indeed a transformation of conditions as its inevitable consequence, but starts not from this but from men's discontent with themselves, is not a lifting of shields but a lifting of individuals, a coming up, without regard to the arrangements that spring from it. The Revolution aimed at new arrangements: the Insurrection leads to no longer having ourselves arranged but arranging ourselves, and sets no brilliant hope on 'institutions.' It is not a fight against the existing order, since, if it prospers, the existing order collapses of itself; it is only a working my way out of the existing order. If I leave the existing order, it is dead and passes into decay. Now, since my purpose is not the upsetting of an existing order but the lifting of myself above it, my aim and act are not political or social, but, as directed upon myself and my ownness alone, egoistic."[300] Why was the founder of Christianity "not a revolutionist, not a demagogue as the Jews would have liked to see him; why was he not a Liberal? Because he expected no salvation from a change of _conditions_, and this whole business was indifferent to him. He was not a revolutionist, like Caesar for instance, but an insurgent; not an overturner of the State, but one who straightened _himself_ up. He waged no Liberal or political war against the existing authorities, but wanted to go his own way regardless of these authorities and undisturbed by them."[301]