Although usury is itself a form of credit in its bourgeoisified form, the form adapted to capital, in its pre-bourgeois form it is rather the expression of the lack of credit.

What chance has Vulcan against Roberts & Co., Jupiter against the lightning-rod and Hermes against the Credit Mobilier? All mythology overcomes and dominates and shapes the forces of nature in the imagination and by the imagination; it therefore vanishes with the advent of real mastery over them.

Hegel once observed that comedy is in act superior to tragedy and humourous reasoning superior to grandiloquent reasoning. Although Lincoln does not possess the grandiloquence of historical action, as an average man of the people he has its humour.

It is high time that Communists should openly, in the face of the whole world, publish their views, their aims, their tendencies, and meet this nursery tale of the spectre of Communism with a Manifesto of the party itself.

Money is therefore not only the object but also the fountainhead of greed.

The industrial peak of a people when its main concern is not yet gain, but rather to gain.

Is a fixed income not a good thing? Does not everyone love to count on a sure thing? Especially every petty-bourgeois, narrow-minded Frenchman? the 'ever needy' man?

Ideas do not exist separately from language.

To discover the various use of things is the work of history.

There are, besides, eternal truths, such as Freedom, Justice, etc., that are common to all states of society. But Communism abolishes eternal truths, it abolishes all religion, and all morality, instead of constituting them on a new basis; it therefore acts in contradiction to all past historical experience.

The circulation of capital realizes value, while living labour creates value.

From another side: is Achilles possible with powder and lead? Or the Iliad with the printing press, not to mention the printing machine? Do not the song and saga of the muse necessarily come to an end with the printer's bar, hence do not the necessary conditions of epic poetry vanish?

I pre-suppose, of course, a reader who is willing to learn something new and therefore to think for himself.

The history of all hitherto existing society is the history of class struggles.

In fact of course, this 'productive' worker cares as much about the crappy shit he has to make as does the capitalist himself who employs him, and who also couldn't give a damn for the junk.

Consumption is also immediately production, just as in nature the consumption of the elements and chemical substances is the production of the plant.

It is impossible to pursue this nonsense any further.

Money does not arise by convention, any more than the state does. It arises out of exchange, and arises naturally out of exchange; it is a product of the same.

Wherever the want of clothing forced them to it, the human race made clothes for thousands of years, without a single man becoming a tailor.

In place of the bourgeois society, with its classes and class antagonisms, shall we have an association, in which the free development of each is the condition for the free development of all.

Something that is merely negative creates nothing.

Thus heaven I've forfeited, I know it full well. My soul, once true to God, is chosen for hell.

Every step of real movement is more important than a dozen programmes.

Through the emancipation of private property from the community, the State has become a separate entity, beside and outside civil society; but is it nothing more than the form of organization which the bourgeois necessarily adopt both for internal and external purposes, for the mutual guarantee of their property and interests.

It is our interest and our task to make the revolution permanent until all the more or less propertied classes have been driven from their ruling positions, until the proletariat has conquered state power and until the association of the proletarians has progressed sufficiently far - not only in one country but in all the leading countries of the world - that competition between the proletarians of these countries ceases and at least the decisive forces of production are concentrated in the hands of the workers. Our concern cannot simply be to modify private property, but to abolish it, not to hush up class antagonisms but to abolish classes, not to improve the existing society but to found a new one.

The criticism of religion ends with the doctrine that man is the supreme being for man, hence the categorical imperative to overthrow all those conditions in which man is degraded, enslaved, neglected, contemptible being-conditions which can hardly be better described than in the exclamation of a Frenchman on the occasion of a proposed tax upon dogs: 'Wretched dogs! They want to treat you like men!'

We are obviously heading for revolution-something I have never once doubted since 1850. The first act will include a by no means gratifying rehash of the stupidities of '48-'49. However, that's how world history runs its course, and one has to take it as one finds it.

Private property has made us so stupid and one-sided that an object is only ours when we have it - when it exists for us as capital, or when it is directly possessed, eaten, drunk, worn, inhabited, etc., - in short, when it is used by us. Although private property itself again conceives all these direct realizations of possession as means of life, and the life which they serve as means is the life of private property - labour and conversion into capital. In place of all these physical and mental senses there has therefore come the sheer estrangement of all these senses - the sense of having. The human being had to be reduced to this absolute poverty in order that he might yield his inner wealth to the outer world.

History is not like some individual person, which uses men to achieve its ends. History is nothing but the actions of men in pursuit of their ends.

We cannot always choose the vocation to which we believe we are called. Our social relations, to some extent, have already begun to form before we are in a position to determine them.

Philosophy stands in the same relation to the study of the actual world as masturbation to sexual love.

England has to fulfill a double mission in India: one destructive, the other regenerating - the annihilation of old Asiatic society, and the laying the material foundations of Western society in Asia... When a great social revolution shall have mastered the results of the bourgeois epoch... and subjected them to the common control of the most advanced peoples, then only will human progress cease to resemble that hideous, pagan idol, who would not drink the nectar but from the skulls of the slain.

The fact that labour is external to the worker, i.e., it does not belong to his intrinsic nature; that in his work, therefore he does not affirm himself but denies himself, does not feel content but unhappy, does not develop freely his physical and mental energy but mortifies his body and his mind. The worker therefore only feels himself outside his work, and in his work feels outside himself.

The history of all hitherto existing societies is the history of class struggles.

Neither of us cares a straw for popularity. A proof of this is for example, that, because of aversion to any personality cult, I have never permitted the numerous expressions of appreciation from various countries with which I was pestered during the existence of the International to reach the realm of publicity, and have never answered them, except occasionally by a rebuke. When Engels and I first joined the secret Communist Society we made it a condition that everything tending to encourage superstitious belief in authority was to be removed from the statutes.

Manufacture was all the time sheltered by protective duties in the hoe market, by monopolies in the colonial market, and broad as much as possible by differential duties.

Under no pretext should arms and ammunition be surrendered; any attempt to disarm the workers must be frustrated, by force if necessary.

Religious suffering is, at one and the same time, the expression of real suffering and a protest against real suffering. Religion is the sigh of the oppressed creature, the heart of a heartless world, and the soul of soulless conditions. It is the opium of the people.The abolition of religion as the illusory happiness of the people is the demand for their real happiness. To call on them to give up their illusions about their condition is to call on them to give up a condition that requires illusions. The criticism of religion is, therefore, in embryo, the criticism of that vale of tears of which religion is the halo.Criticism has plucked the imaginary flowers on the chain not in order that man shall continue to bear that chain without fantasy or consolation, but so that he shall throw off the chain and pluck the living flower.

This much is certain, the ERA OF REVOLUTION has now FAIRLY OPENED IN EUROPE once more. And the general state of affairs is good.

Money, then, appears as this overturning power both against the individual and against the bonds of society, etc., which claim to be essences in themselves. It transforms fidelity into infidelity, love into hate, hate into love, virtue into vice, vice into virtue, servant into master, master into servant, idiocy into intelligence and intelligence into idiocy.

Is that to say we are against Free Trade? No, we are for Free Trade, because by Free Trade all economical laws, with their most astounding contradictions, will act upon a larger scale, upon the territory of the whole earth; and because from the uniting of all these contradictions in a single group, where they will stand face to face, will result the struggle which will itself eventuate in the emancipation of the proletariat.

When we have weighed everything, and when our relations in life permit us to choose any given position, we may take that one which guarantees us the greatest dignity, which is based on ideas of whose truth we are completely convinced, which offers the largest field to work for mankind and approach the universal goal for which every position is only a means: perfection.

For each new class which puts itself in the place of one ruling before it, is compelled, merely in order to carry through its aim, to represent its interests the common interest of all the members of society, that is, sality, and represent them as the only rational, universally valid ones. The class making a revolution appears from the very start, if only because it is opposed to a class, not as a class but as the representative of the whole of society; it appears as the whole mass of society confronting the one ruling class.

What do you think of the aspect of the money market? ... This time, by the by, the thing has assumed European dimensions such as have never been seen before, and I don't suppose we'll be able to spend much longer here merely as spectators. The very fact that I've at last got round to setting up house again and sending for my books seems to me to prove that the 'mobilisation' of our persons is AT HAND.

Communism... is the genuine resolution of the antagonism between man and nature and between man and man; it is the true resolution of the conflict between existence and essence, objectification and self-affirmation, freedom and necessity, individual and species. It is the riddle of history solved and knows itself as the solution.

The executive of the modern State is but a committee for managing the common affairs of the whole bourgeoisie.

Ramsgate is full of Jews and fleas.

In civil law the existing property relationships are declared to be the result of the general will. The jus utendi et abutendi itself asserts on the one hand the fact that private property has become entirely independent of the community, and on the other the illusion that private property itself is based solely on the private will, the arbitrary disposal.

As for the commercial business, I can no longer make head or tail of it. At one moment crisis seems imminent and the City prostrated, the next everything is set fair. I know that none of this will have any impact on the catastrophe.

The foundation of irreligious criticism is: Man makes religion, religion does not make man.