the establishment of a new ideal thereafter. "Revolution and insurrection must not be looked upon as synonymous. The former consists in an overturning of conditions, of the established condition or status, the State or society, and is accordingly a political or social act; the latter has indeed for its unavoidable consequence a transformation of circumstances, yet does not start from it but from men's discontent with themselves, is not an armed rising, but a rising of individuals, a getting up, without regard to the arrangements that spring from it. The Revolution aimed at new arrangements; insurrection leads us no longer to let ourselves be arranged, but to arrange ourselves, and sets no glittering hopes on 'institutions'. It is not a fight against the established, since, if it prospers, the established collapses of itself; it is only a working forth of me out of the established. If I leave the established, it is dead and passes into decay." Union of egoists Stirner's idea of the Union of egoists was first expounded in The Ego and Its Own. The Union is understood as a non-systematic association, which Stirner proposed in contradistinction to the state. Unlike a "community" in which individuals are obliged to participate, Stirner's suggested Union would be voluntary and instrumental under which individuals would freely associate insofar as others within the Union remain useful to each constituent individual. The Union relation between egoists is continually renewed by all parties' support through an act of will. Some such as Svein Olav Nyberg argue that the Union requires that all parties participate out of a conscious egoism while others such as Sydney E. Parker regard the union as a "change of attitude," rejecting its previous conception as an institution. Response to Hegelianism Scholar Lawrence Stepelevich states that G. W. F. Hegel was a major influence on The Ego and Its Own. While the latter has an "un-Hegelian structure and tone" on the whole and is hostile to Hegel's conclusions about the self and the world, Stepelevich states that Stirner's work is best understood as answering Hegel's question of the role of consciousness after it has contemplated "untrue knowledge" and become "absolute knowledge." Stepelevich concludes that Stirner presents the consequences of the rediscovering one's self-consciousness after realizing self-determination. Scholars such as Douglas Moggach and Widukind De Ridder have stated that Stirner was obviously a student of Hegel, like his contemporaries Ludwig Feuerbach and