In the twentieth century, death terrifies men less than the absence of real life.

Production and consumption are the nipples of modern society. Thus suckled, humanity grows in strength and beauty; rising standard of living, all modern conveniences, distractions of all kinds, culture for all, the comfort of your dreams.

To be rich nowadays merely means to possess a large number of poor objects.

Who wants a world in which the guarantee that we shall not die of starvation entails the risk of dying of boredom?

Privative appropriation and domination are thus originally imposed and felt as a positive right, but in the form of a negative universality. Valid for everyone, justified in everyone's eyes by divine or natural law, the right of privative appropriation is objectified in a general illusion, in a universal transcendence, in an essential law under which everyone individually manages to tolerate the more or less narrow limits assigned to his right to live and to the conditions of life in general.

The millions of human beings who were shot, tortured, starved, treated like animals and made the object of a conspiracy of ridicule, can sleep in peace in their communal graves, for at least the struggle in which they died has enabled their descendants, isolated in their air-conditioned apartments, to believe, on the strength of their daily dose of television, that they are happy and free. The Communards went down, fighting to the last, so that you too could qualify for a Caribbean cruise.

Each component of the organism, like the individual in the social body, possesses the capacity for enjoyment of the self through sharing with others.