The body is our general medium for having a world.

Because we are in the world, we are condemned to meaning, and we cannot do or say anything without its acquiring a name in history.

We must therefore rediscover, after the natural world, the social world, not as an object or sum of objects, but as a permanent field or dimension of existence.

I will never know how you see red and you will never know how I see it. But this separation of consciousness is recognized only after a failure of communication, and our first movement is to believe in an undivided being between us.

True reflection presents me to myself not as idle and inaccessible subjectivity, but as identical with my presence in the world and to others, as I am now realizing it: I am all that I see, I am an intersubjective field, not despite my body and historical situation, but, on the contrary, by being this body and this situation, and through them, all the rest.

I may speak many languages, but there remains one in which I live.

Machiavelli is the complete contrary of a machiavellian, since he describes the tricks of power and gives the whole show away. The seducer and the politician, who live in the dialectic and have a feeling and instinct for it, try their best to keep it hidden.