I would start with Stirner and go on to Deleuze (although here in reverse
order, Deleuze and then Stirner).

http://en.wikipedia.org/wiki/Nietzsche_and_Philosophy

*Nietzsche and Philosophy*
(French<http://en.wikipedia.org/wiki/French_language>:
*Nietzsche et la philosophie*) is a 1962 book about Friedrich
Nietzsche<http://en.wikipedia.org/wiki/Friedrich_Nietzsche>by
philosopher Gilles
Deleuze <http://en.wikipedia.org/wiki/Gilles_Deleuze>. Its publication
marked a significant turning-point in French
philosophy<http://en.wikipedia.org/wiki/French_philosophy>,
which had previously given little consideration to Nietzsche as a serious
philosopher.[1]<http://en.wikipedia.org/wiki/Nietzsche_and_Philosophy#cite_note-bogue-0>
*Nietzsche and Philosophy* was the first French study of Nietzsche to treat
him as a systematically coherent philosopher, and raised questions that
became central to Nietzsche studies and to French
post-structuralism<http://en.wikipedia.org/wiki/Post-structuralism>generally.
[1]<http://en.wikipedia.org/wiki/Nietzsche_and_Philosophy#cite_note-bogue-0>Within
Nietzsche scholarship, the book was notable for giving serious
consideration to the concepts of the will to
power<http://en.wikipedia.org/wiki/Will_to_power>and the eternal
return <http://en.wikipedia.org/wiki/Eternal_return>.[1]<http://en.wikipedia.org/wiki/Nietzsche_and_Philosophy#cite_note-bogue-0>
References ^ *a*<http://en.wikipedia.org/wiki/Nietzsche_and_Philosophy#cite_ref-bogue_0-0>
*b*<http://en.wikipedia.org/wiki/Nietzsche_and_Philosophy#cite_ref-bogue_0-1>
*c*<http://en.wikipedia.org/wiki/Nietzsche_and_Philosophy#cite_ref-bogue_0-2>
Bogue,
Ronald (1989). *Deleuze and Guattari*. New York: Routledge. p. 15.
ISBN<http://en.wikipedia.org/wiki/International_Standard_Book_Number>
0-415-02443-9<http://en.wikipedia.org/wiki/Special:BookSources/0-415-02443-9>
.


----------------------------------------

http://plato.stanford.edu/entries/max-stirner/#3

Stirner's work also had a significant impact on a little known contemporary
associate of these left-Hegelians, one Karl Marx. Between 1845 and 1846,
Marx collaborated with Friedrich Engels (1820–1895) on a group of texts now
usually called *The German Ideology*, which included a fierce and sustained
attack on their erstwhile philosophical contemporaries. Most of these texts
were not published at the time, and it was 1932 before this critical
engagement with the work of Bauer, Feuerbach, and Stirner, appeared in
print. The account of Stirner contained in *The German Ideology* takes up
over three hundred pages of the published text (unfortunately abridged
editions occasionally omit this dense but fascinating part of the book),
and, although Marx is remorselessly critical of Stirner's position, it
scarcely follows that *The Ego and Its Own* was without influence on the
former's own work. Not least, Stirner's book appears to have been decisive
in motivating Marx's break with the work of Feuerbach, whose influence on
many of Marx's earlier writings is readily apparent, and in forcing Marx to
reconsider the role that concepts of human nature should play in social
criticism.

Finally, and over a longer period of time, the author of *The Ego and Its
Own* has become best-known as a member of, and influence upon, the
anarchist tradition. In particular, Stirner's name appears with familiar
regularity in historically-orientated surveys of anarchist thought as one
of the earliest and best-known exponents of individualist anarchism. The
affinity between Stirner and the anarchist tradition lies in his
endorsement of the claim that the state is an illegitimate institution.
However, his elaboration of this claim is a distinctive and interesting
one. For Stirner, a state can never be legitimate, since there is a
necessary conflict between individual self mastery and the obligation to
obey the law (with which the legitimacy of the state is identified). Given
that individual self-mastery trumps any competing consideration, Stirner
concludes that the demands of the state are not binding on the individual.
However, he does not think that individuals have, as a result, any general
obligation to oppose and attempt to eliminate the state (insofar as this is
within their power). Rather the individual should decide in each particular
case whether or not to go along with the state's demands. Only in cases
where there is a conflict between the autonomy of the egoist and the
demands of the state, does he recommend resisting the requirements of law.
That said, whilst individuals have no duty to overthrow the state, Stirner
does think that the state will eventually collapse as a result of the
spread of egoism. The cumulative effect of a growing egoistic disrespect
for law, he suggests, would be to ‘scuttle’ the ‘ship of state’. (54)
Anarchists influenced by Stirner's individualism and his suspicion of the
state can be found in several European countries. However, his best-known
anarchist admirers were in America, in the circle which formed around
Benjamin R. Tucker (1854–1939) and the remarkable journal
*Liberty*(founded in 1881).
_______________________________________________
Marxism-Thaxis mailing list
Marxism-Thaxis@gree...
To change your options or unsubscribe go to:
http://greenhouse.economics.utah.edu/mailman/listinfo/marxism-thaxis