Stirner naïvely imagined that he was finally solving an old philosophical question, which had already divided the Nominalists and the Realists of the Middle Ages. "No Idea has an existence," he says, "for none is capable of becoming corporeal. The scholastic controversy of Realism and Nominalism had the same content." Alas! The first Nominalist he came across could have demonstrated to our author by the completest evidence, that his "Ego" is as much an "Idea" as any other, and that it is as little real as a mathematical unit. Tom, Dick and Harry have relations with one another that do not depend upon the will of their "Ego," but are imposed upon them by the structure of the society in which they live. To criticise social institutions in the name of the "Ego," is therefore to abandon the only profitable point of view in the case, _i.e._, that of society, of the laws of its existence and evolution, and to lose oneself in the mists of abstraction. But it is just in these mists that the "Nominalist" Stirner delights. I am I--that is his starting-point; not I is not I--that is his result. I+I+I+etc.--is his social Utopia. It is subjective Idealism, pure and simple applied to social and political criticism. It is the suicide of idealist speculation. But in the same year (1845) in which "Der Einzige" of Stirner appeared, there appeared also, at Frankfort-on-Maine the work of Marx and Engels, "Die heilige Familie, oder Kritik der Kritischen Kritik, gegen Bruno Bauer und Consorten."[13] In it Idealist speculation was attacked and beaten by Materialist dialectic, the theoretical basis of modern Socialism. "Der Einzige" came too late. We have just said that I+I+I+etc. represents the social Utopia of Stirner. His League of Egoists is, in fact, nothing but a mass of abstract quantities. What are, what can be the basis of their union? Their interests, answers Stirner. But what will, what can be the true basis of any given combination of their interests? Stirner says nothing about it, and he can say nothing definite since from the abstract heights on which he stands, one cannot see clearly economic reality, the mother and nurse of all the "Egos," egoistic or altruistic. Nor is it surprising that he is not able to explain clearly even this idea of the class struggle, of which he nevertheless had a happy inkling. The "poor" must combat the "rich." And after, when they have conquered these? Then every one of the former "poor," like every one of the former "rich," will combat every one of the former poor, and against every one of the former rich. There will be the war of all against all. (These are Stirner's own words.) And the rules of the "Leagues of Egoists" will be so many partial truces in this colossal and universal warfare. There is plenty of fight in this idea, but of the "realism" Max Stirner dreamed of, nothing.