lapse back into the ambit of philosophy, since there is no third way between philosophy and revolution

as early as the Manifesto and, a fortiori, in Capital, he was to note the power with which capitalism ‘changes the world

They must explain this paradox, which also leads them to point up the imbroglio that arises from it

Since the Greeks (who made it the privilege of ‘citizens’, i.e. of the masters), praxis had been that ‘free’ action in which man realizes and transforms only himself, seeking to attain his own perfection.

Marx never invoked an implicitly moral notion, such as that of false consciousness (as later employed by Lukács and others), just as he never spoke of proletarian ideology or class consciousness

the reification of the bourgeois world in the forms of the generalized ‘commodification’ of social activities

On the Jewish Question of 1843, which contains the famous exegesis of the French Declaration of the Rights of Man and the Citizen

In the ideological domain, all production is denied or is sublimated and becomes free ‘creation’.

a fatalism by which the workers and their organizations had forged a ‘subaltern’ vision of the world for themselves

Above all, however, these various ways of representing history as a teleology presuppose the combination of two theses which are independent of one another