The need of a constantly expanding market for its products chases the bourgeoisie over the entire surface of the globe.

The monopoly of capital becomes a fetter upon the mode of production, which has sprung up and flourished along with, and under it. Centralisation of the means of production and socialisation of labour at last reach a point where they become incompatible with there capitalist integument. This integument is burst asunder. The knell of capitalist private property sounds. The expropriators are expropriated.

Our epoch, the epoch of the bourgeoisie, posses however, this distinctive feature; it has simplified the class antagonisms. Society as a whole is more and more splitting up into two great hostile camps, into two great classes directly facing each other.

Religious distress is at the same time the expression of the real distress and also the protest against real distress. Religion is the sigh of the oppressed creature, the heart of a heartless world, just as it is the spirit of the spiritless condition. It is the opium of the people.

Natural science will in time incorporate into itself the science of man, just as the science of man will incorporate into itself natural science: there will be one science.

...the French Revolution gave rise to ideas which led beyond the ideas of the entire old world order. The revolutionary movement which began in 1789... gave rise to the communist idea which Babeuf's friend Buonarroti re-introduced in France after the Revolution of 1830. This idea, consistently developed, is the idea of the new world order.

The less you eat, drink and read books; the less you go to the theatre, the dance hall, the public house; the less you think, love, theorize, sing, paint, fence, etc., the more you save-the greater becomes your treasure which neither moths nor dust will devour-your capital. The less you are, the more you have; the less you express your own life, the greater is your alienated life-the greater is the store of your estranged being.