self-interest, which he believes is the only legitimate reason for acting. He denies society as being an actual entity, calling society a "spook" and that "the individuals are its reality." Despite being labeled as anarchist, Stirner was not necessarily one. Separation of Stirner and egoism from anarchism was first done in 1914 by Dora Marsden in her debate with Benjamin Tucker in her journals The New Freewoman and The Egoist. The idea of egoist anarchism was also expounded by various other egoists, mainly Malfew Seklew and Sidney E. Parker. Communism Stirner suggested that communism was tainted with the same idealism as Christianity and infused with superstitious ideas like morality and justice. Stirner's principle critique of socialism and communism was that they ignored the individual; they aimed to hand ownership over to the abstraction society, which meant that no existing person actually owned anything. The Anarchist FAQ writes that "[w]hile some may object to our attempt to place egoism and communism together, it is worth pointing out that Stirner rejected 'communism'. Stirner did not subscribe to libertarian communism, because it did not exist when he was writing and so he was directing his critique against the various forms of state communism which did. Moreover, this does not mean that anarcho-communists and others may not find his work of use to them. And Stirner would have approved, for nothing could be more foreign to his ideas than to limit what an individual considers to be in their best interest." In summarizing Stirner's main arguments, the writers "indicate why social anarchists have been, and should be, interested in his ideas, saying that, John P. Clark presents a sympathetic and useful social anarchist critique of his work in Max Stirner's Egoism." Daniel Guérin wrote that "Stirner accepted many of the premises of communism but with the following qualification: the profession of communist faith is a first step toward total emancipation of the victims of our society, but they will become completely 'disalienated,' and truly able to develop their individuality, only by advancing beyond communism." According to author Renzo Connors, "red prophets [attempt] to re-brand and turn Stirner into a system similar to Marx". He concludes that "the relevance of Max Stirner to anarcho-communism was to drop the communism part". Revolution Stirner criticizes conventional notions of revolution, arguing that social movements aimed at overturning established ideals are tacitly idealist because they are implicitly aimed at