Nonviolence is based on recognizing that all of us are human beings. And at a certain point we begin to learn that you don't gather very much by making enemies out of people and not recognizing their humanity. Nonviolence is essentially based on recognizing the humanity in every one one of us.

When you read Marx (or Jesus) this way, you come to see that real wealth is not material wealth and real poverty is not just the lack of food, shelter, and clothing. Real poverty is the belief that the purpose of life is acquiring wealth and owning things. Real wealth is not the possession of property but the recognition that our deepest need, as human beings, is to keep developing our natural and acquired powers to relate to other human beings.

Wage work is disappearing. I didn't make the jobs disappear, but they have disappeared. And people are forced to be looking for other alternatives.

It's really important that we get rid of the idea that protest will create change. We don't realize that that kind of organizing worked only when the government was very strong, when the West ruled the world, relatively speaking.

I think that most people don't think in terms of an American revolution, they think in terms of a Russian revolution, or even a Ukrainian revolution. But the idea of an American revolution does not occur to most people. And when I came down to the movement milieu seventy-five years ago, the black movement was just starting, and the war in Europe had brought into being the "Double V for Victory" [campaign]: the idea was that we ought to win democracy abroad with democracy at home. And that was the beginning of an American revolution, and most people don't recognize that.

New York has become almost a third-world country. When I was growing up it was mostly a Euro-American country. And it wasn't until LaGuardia was elected in 1933 that Italians were even considered Americans. We're at a great transition point in terms of population, demographics, and what it means to be a human being.

History is not the past. It is the stories we tell about the past. How we tell these stories - triumphantly or self-critically, metaphysically or dialectally - has a lot to do with whether we cut short or advance our evolution as human beings.