[T]hus one should not think that desire is repressed, for the simple reason that the law is what constitutes both desire and the lack on which it is predicated. Where there is desire, the power relation is already present: an illusion, then, to denounce this relation for a repression exerted after the event.

The 'Enlightenment', which discovered the liberties, also invented the disciplines.

Death left its old tragic heaven and became the lyrical core of man: his invisible truth, his visible secret.

I'm not making a problem out of a personal question; I make of a personal question an absence of a problem.

To seek in the great accumulation of the already-said the text that resembles "in advance" a later text, to ransack history in order to rediscover the play of anticipations or echoes, to go right back to the first seeds or to go forward to the last traces, to reveal in a work its fidelity to tradition or its irreducible uniqueness, to raise or lower its stock of originality, to say that the Port -Royal grammarians invented nothing, or to discover that Cuvier had more predecessors than one thought, these are harmless enough amusements for historians who refuse to grow up.

It is one of my targets to show people that a lot of things that are part of their landscape - that people are universal - are the result of some very precise historical changes. All my analyses are against the idea of universal necessities in human existence. They show the arbitrariness of institutions and show which space of freedom we can still enjoy and how many changes can still be made.

[L]et us say that we are obliged to produce the truth by the power that demands truth and needs it in order to function: we are forced to tell the truth, we are constrained, we are condemned to admit the truth or to discover it.