 Stirner describes the appropriate relation between the egoist and their objects — which include, of course, other persons as well as things — as a property relation. The egoist properly stands in a relation of “ownership” to the wider world. This notion of “egoistic property” is not to be confused with more familiar juridical concepts of ownership (such as private property or collective ownership). These more familiar forms of property rest on notions of right, and involve claims to exclusivity or constraints on use, which Stirner rejects. Egoistic property is rather constituted by the “unlimited dominion” (223) of individuals over the world, by which Stirner appears to mean that there are no moral constraints on how an individual might relate to these persons and things. Stirner sometimes describes the resulting association between people as involving relationships “of utility, of use” (263). The egoist, he suggests, views others as “nothing but—my food, even as I am fed upon and turned to use by you” (263). Stirner embraces the stark consequences of this rejection of any general obligation towards others, insisting, for example, that the egoist does not renounce “even the power over life and death” (282). Over the course of the book, he variously declines to condemn the officer’s widow who strangles her child (281), the man who treats his sister “as wife also” (45), and the murderer who no longer fears his act as a “wrong” (169). In a world in which “we owe each other nothing” (263), it seems that acts of infanticide, incest, and murder, might all turn out to be justified.