This egoistic conception of history is carried to its most violent extreme by the anarchists. The principles of Nechayeff are a series of prescriptions by which fearless and reckless individuals may destroy other individuals. Ravachol, Vaillant, and Henry seemed obsessed with the idea that upon their individual acts rested the burden of deliverance. Bonnot's last words were, "I am a celebrated man." From the gallows in Chicago Fischer declared, "This is the happiest moment of my life."[15] "Call your hangman!" exclaimed August Spies. "Truth crucified in Socrates, in Christ, in Giordano Bruno, in Huss, in Galileo, still lives--they and others whose name is legion have preceded us on this path. We are ready to follow!"[16] Fielden said: "I have loved my fellowmen as I have loved myself. I have hated trickery, dishonesty, and injustice. The nineteenth century commits the crime of killing its best friend."[17] It is singularly impressive, in reading the literature of anarchism, to weigh the last words of men who felt upon their souls the individual responsibility of saving humanity. They have uttered memorable words because of their inherent sincerity, their devout belief in the individual, in his power for evil, and in his power to remove that evil. In many anarchists, however, this deification of the individual induces a morbid and diseased egotism which drives them to the most amazing excesses; among others, the yearning to commit some memorable act of revolt in order to be remembered. In fact, the ego in its worst, as well as in its best aspect, dominates the thought and the literature of anarchism. Max Stirner, considered by some the founder of philosophical anarchism, calls his book "The Ego and His Own." "Whether what I think and do is Christian," he writes, "what do I care? Whether it is human, liberal, humane, whether unhuman, illiberal, inhuman, what do I ask about that? If only it accomplishes what I want, if only I satisfy myself in it, then overlay it with predicates as you will; it is all alike to me."[18] "Consequently my relation to the world is this: I no longer do anything for it 'for God's sake,' I do nothing 'for man's sake,' but what I do I do 'for my sake.'"[19] "Where the world comes in my way--and it comes in my way everywhere--I consume it to quiet the hunger of my egoism. For me you are nothing but--my food, even as I, too, am fed upon and turned to use by you."[20]