The fact that labour is external to the worker, i.e., it does not belong to his intrinsic nature; that in his work, therefore he does not affirm himself but denies himself, does not feel content but unhappy, does not develop freely his physical and mental energy but mortifies his body and his mind. The worker therefore only feels himself outside his work, and in his work feels outside himself.

If we have chosen the position in life in which we can most of all work for mankind, no burdens can bow us down, because they are sacrifices for the benefit of all; then we shall experience no petty, limited, selfish joy, but our happiness will belong to millions, our deeds will live on quietly but perpetually at work, and over our ashes will be shed the hot tears of noble people.

In the eyes of dialectical philosophy, nothing is established for all times, nothing is absolute or sacred.

But, you will say, we destroy the most hallowed of relations, when we replace home education by social.... The Communists have not invented the intervention of society in education; they do but seek to alter the character of that intervention, and to rescue education from the influence of the ruling class.

The materialist doctrine that men are products of circumstances and upbringing, and that, therefore, changed men are products of other circumstances and changed upbrinding, forgets that it is men that change circumstances and that the educator himself needs educating.

Labor in the white skin can never free itself as long as labor in the black skin is branded.

There is no greater stupidity than for people...to marry and so surrender themselves to the small miseries of domestic and private life.