However much an ideologue tries to bury [Lenin] beneath a proof by historical analysis, there is always this one man standing their on the plain of History and of our lives, in the eternal 'current situation.' He goes on talking, calmly or passionately. He goes on talking about something simple: his revolutionary practice, the practice of class struggle, about what makes it possible to act on history...not to demonstrate that revolutions are inevitable, but to make them in our unique present.

One of the goals of philosophy is wage theoretical battle. That is why we can say that every thesis is always, by its very nature, an antithesis. A thesis is only ever put forward in opposition to another thesis, or in defence of a new one.

Whatseems to take place outside ideology (to be precise, in the street), in reality takes place in ideology. What really takes place in ideology seems therefore to take place outside it. That is why those who are in ideology believe themselves by definition outside ideology: one of the effects of ideology is the practical denegation of the ideological character of ideology by ideology: ideology never says, 'I am ideological.'

In truth, ideology has very little to do with 'consciousness', even supposing this term to have an unambiguous meaning. It is profoundly unconscious, even when it presents itself in a reflected form.

Without claiming to be exhaustive, I maintain that every philosophy reproduces within itself, in one way or another, the conflict in which it finds itself compromised and caught up in the outside world.

If someone asks, ‘But what in the end is a philosopher?’ I would say ‘A philosopher is a human being who fights in theory.’

Philosophy is, in the last instance, class struggle in the field of theory.