Political power goes much deeper than one suspects; there are centres and invisible, little-known points of support; its true resistance, its true solidity is perhaps where one doesn't expect it.

In actual fact. The manifold sexualities - those which appear with the different ages (sexualities of the infant or the child), those which become fixated on particular tastes or practices (the sexuality of the invert, the gerontophile, the fetishist), those which, in a diffuse manner, invest relationships (the sexuality of doctor and patient, teacher and student, psychiatrist and mental patient), those which haunt spaces (the sexuality of the home, the school, the prison)- all form the correlate of exact procedures of power.

The lyricism of marginality may find inspiration in the image of the outlaw, the great social nomad, who prowls on the confines of a docile, frightened order.

I am hopelessly in love with a memory. An echo from another time, another place.

The way people really think is not adequately analyzed by the universal categories of logic. Between social history and formal analyses of thought there is a path, a lane - maybe very narrow - which is the path of the historian of thought.

Unreason is in the same relation to reason as dazzlement to the brightness of daylight itself.

Perhaps [transgression] is like a flash of lightning in the night which, from the beginning of time, gives a dense and black intensity to the night it denies, which lights up the night from the inside, from top to bottom, yet owes to the dark the stark clarity of its manifestation, its harrowing and poised singularity.