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.

Daily life is governed by an economic system in which the production and consumption of insults tends to balance out.

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

I do not dream of a gentle revolution. My passion runs to the violence of supersession, the ferocity of a life that renounces nothing.

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

People who talk about revolution and class struggle without referring explicitly to everyday life, without understanding what is subversive about love and what is positive in the refusal of constraints, such people have a corpse in their mouth.