Stirner, indeed, only spoke of an "absolute freedom" to represent it as a fiction of the imagination, and on the other hand only of an individuality. Now his union does not exclude individuality and freedom, but only absolute individuality. But this last Stirner cannot admit, because it also he regards merely as a "spectre," an "obsession," a "fixed idea." But whether he admits it or not, what is Stirner's "individual" but an idea, something absolute? Stirner had begun with the intention of slaying Feuerbach's idea of "man" as a retrograde idealist fallacy, and of creating, like Prometheus, a new man, the _Unmensch_, in the Ego completed into a microcosm, and, as such, complete in itself, separate and independent. But that is, as a matter of fact, not the "no-man" but the superhuman Prometheus himself, the idea of Man which he attacked in Feuerbach. "Might," he says in one part of his book, "goes before right, and rightly too." This is exactly the logical scheme of the whole book. Away with everything absolute! Individuality goes before every idea, just because it is itself the absolute idea of the much-despised Hegel. But suppose we do not take into consideration this fundamental contradiction. Let us suppose there is none, and that all Stirner's other assumptions are indisputable, that God, Humanity, Society, Right, the State, the Family are all classed in one category, as were abstractions and creations of my own "Ego," what follows? That these ideas, now that they have lost their absolute character, are no longer to be reckoned as factors in the organisation of life? It is so, if one regards only that which is absolute as entitled to exist; but Stirner would drive everything absolute from its very last positions. And does it follow further from the circumstance that one of these factors has lost its controlling influence over mankind that all the others, because they too are not absolute, should be denied all practical significance? Put in concrete form, the question stands thus: (1) Has the idea of Deity lost its practical significance, because it has been divested of its absolute character, and its purely empiric origin has been recognised? and (2) If the idea of Right is no more an absolute one than the idea of Deity, does it follow that the influence of Right must be placed upon the same plane as the influence of conscience? As to the first point, I am relieved from any answer in view of the thorough treatment of these questions by the light of modern investigation. The second question I prefer to leave to some professional jurist, who knows the nature of law, and at the same time has every intention of doing justice to Stirner.