or possessor. Thus what he has,
that makes a man. And in having or in possession people are unequal.
Consequently, so social Liberalism concludes, no one must possess,
just as, according to political Liberalism, no one must command--that
is, as here the State alone has the power of command, so now society
alone has the power of possessing." As in political Liberalism, the
State is the source of all right; the individual only enjoys so much
of it as the State gives him, so the social State, now called society,
is also the only master of all possessions, and the individual must
only have so much as society lets him share in. "Before the highest
Ruler," says Stirner in his rough language, "before the only
Commander, we all become equal--equal persons, that is, nonentities.
Before the highest owner of property we all become vagabonds alike.
And now one person is, in the estimation of another, a vagabond, a
'havenought,' but then this estimate of each other stops, we are all
at once vagabonds, and we can only call the totality of communist
society 'a conglomeration of vagabonds.'"

That which Stirner, finally, under the name of humanitarian
Liberalism, places side by side with the two tendencies just mentioned
has nothing to do, generally speaking, with the political and material
relations of mankind, and is the philosophical Liberalism of
Feuerbach, who places freedom of thought in the same position as his
predecessors put freedom of the person. "In the human society which
humanitarianism promises," says Stirner, "nothing can be recognised
which any person has as something 'special,' nothing shall have any
value which bears the mark of a 'private' individual. In this way the
circle of Liberalism completes itself, having in humanity its good
principle, in the egotist and every 'private' person its evil one; in
the former its God, in the latter its devil. If the special or private
person lost his value in the State, and if special or private property
ceased to be recognised in the community of workers or vagabonds, then
in human society everything special or private is left out of
consideration, and when pure criticism shall have performed its
difficult work, then we shall know what is private, and what one must
leave alone in _seines Nichts durchbohrendem Gefuehle_." Political
Liberalism regulated the relations of might and right, social
Liberalism wishes to regulate those of property and labour,
humanitarian Liberalism la