Privative appropriation, the basis of social organization, keeps individuals separated from themselves and from others. Artificial unitary paradises seek to conceal this separation by assimilating, more or less successfully, people's prematurely shattered dreams of unity. To no avail. People may be forced to swing back and forth across the narrow gap between the pleasure of creating and the pleasure of destroying,…

Where constraint breaks people, and mediation makes fools of them, the seduction of power is what makes them love their oppression. Because of it people give up their real riches: (a) for a cause that mutilates them [chapter twelve], (b) for an imaginary unity that fragments them [chapter thirteen], (c) for an appearance that reifies them [chapter fourteen], (d) for roles that wrest them from authentic life [chapter…

Today, reality is imprisoned in metaphysics in the same way as it was once imprisoned in theology. The way of seeing which power imposes, 'abstracts' mediations from their original function, which is to extend into the real world the demands which arise in lived experience; it resists the magnetic pull of authority. The point where resistance begins is the look-out post of subjectivity. Until now, metaphysicians…

Economic imperatives seek to impose on the whole of human activity the standardised measuring system of the market. Very large quantities take the place of the qualitative, but even quantity is rationed and economised. Myth is based on quality, ideology on quantity. Ideological saturation is an atomisation into small contradictory quantities which can no more avoid destroying one another than they can avoid being…

Contrary to the interests of those who control its use, technology tends to disenchant the world. Mass consumption society strips gadgets of any magical value. Similarly, organisation (a technique for handling new techniques) robs new productive forces of their subversive appeal and their power of disruption. Organisation thus stands revealed as nothing but the pure organisation of authority (1). Alienated…

The nobility and the proletariat conceive human relationships on the model of giving, but the proletarian way of giving supersedes the feudal gift. The bourgeoisie, the class of exchange, is the lever which enables the feudal project to be overthrown and superseded in the long revolution (1). History is the continuous transformation of natural alienation into social alienation, and the continuous strengthening of a…

The contemporary welfare state belatedly provides the guarantees of survival which were demanded by the disinherited members of the production society of former days (1). Richness of survival entails the pauperisation of life (2). Purchasing power is licence to purchase power, to become an object in the order of things. The tendency is for both oppressor and oppressed to fall, albeit at different speeds, under one…

Until now, tyranny has merely changed hands. In their common respect for rulers, antagonistic powers have always fostered the seeds of their future coexistence. (When the leader of the game takes the power of a Leader, the revolution dies with the revolutionaries.) Unresolved antagonisms fester, hiding real contradictions. Decompression is the permanent control of both antagonists by the ruling class. The third…

The duty to produce alienates the passion for creation. Productive labour is part and parcel of the technology of law and order. The working day grows shorter as the empire of conditioning extends.

Suffering caused by natural alienation has given way to suffering caused by social alienation, while remedies have become justifications (1). Where there is no justification, exorcism takes its place (2). But from now on no subterfuge can hide the existence of an organization based on the distribution of constraints (3). Consciousness reduced to the consciousness of constraints is the antechamber of death. The…

Para no sentirme solo por los siglos de los siglos All we have in common is the illusion of being together. And beyond the illusion of permitted anodynes there is only the collective desire to destroy isolation (1). -- Impersonal relationships are the no-man's land of isolation. By producing isolation, contemporary social organization signs its own death-sentence (2).

The economy of everyday life is based on a continuous exchange of humiliations and aggressive attitudes. It conceals a technique of wear and tear (usure), which is itself prey to the gift of destruction which it invites contradictorily (1). Today, the more man is a social being the more he is an object (2). Decolonisation has not yet begun (3). It will have to give a new value to the old principle of sovereignty (4)…