The multitude has suddenly become visible, installing itself in the preferential positions in society. Before, if it existed, it passed unnoticed, occupying the background of the social stage; now it has advanced to the footlights and is the principal character. There are no longer protagonists; there is only the chorus. p.13
The human world is an open or unfinished system and the same radical contingency which threatens it with discord also rescues it from the inevitability of disorder and prevents us from despairing of it, providing only that one remembers its various machineries are actually men and tries to maintain and expand man's relations to man. p.188
However, in post-communist societies ethnic or national identity is above all a device for defining the community of the innocent and identifying the guilty who are responsible for 'our' predicament. p.174
However, in asking for the ‘legitimations’ of this obedience, one meets with these three ‘pure’ types: ‘traditional,’ ‘charismatic,’ and ‘legal.’ These conceptions of legitimacy and their inner justifications are of very great significance for the structure of domination.
Then the intensity of the search for the Kingdom of God commenced gradually to pass over into sober economic virtue; the religious roots died out slowly, giving way to utilitarian worldliness. Then, the isolated economic man takes the place of the lonely spiritual search for the Kingdom of heaven of Bunyan's pilgrim, hurrying through the market-place of Vanity. p.176
What is good? -- All that heightens the feeling of power, the will to power, power itself in man. p.127
This new law-table do I put over you, O my brothers: Become hard!
