As the variable capital always stays in the hands of the capitalist in some form or other, it cannot be claimed in any way that it converts itself into revenue for anyone.

Capitalist production does not exist at all without foreign commerce.

These numerous points at which money is withdrawn from circulation and accumulated in numerous individual hoards or potential money-capitals appears as so many obstacles to circulation, because they immobilise the money and deprive it of its capacity to circulate for a certain time.

The process is so complicated that it offers ever so many occasions for running abnormally.

Long hours of labour seem to be the secret of the rational and healthful processes, which are to raise the condition of the labourer by an improvement of his mental and moral powers and to make a rational consumer out of him.

We have just seen that, apart from money-capital, circulating capital is only another name for commodity-capital. But to the extent that labour power circulates in the market,it is not capital, no form of commodity-capital. It is not capital at all; the labourer is not a capitalist, although he brings a commodity to market, namely his own skin.

What strikes one here above all is the crudely empirical conception of profit derived from the outlook of the ordinary capitalist, which wholly contradicts the better esoteric understanding of Adam Smith.

Every one knows that there are no real forests in England. The deer in the parks of the great are demurely domestic cattle, fat as London alderman.

Force is the midwife of every old society pregnant with a new one. It is itself an economic power.

The national debt has given rise to joint stock companies, to dealings in negotiable effects of all kinds, and to agiotage, in a word to stock-exchange gambling and the modern bankocracy.

A great deal of capital, which appears to-day in the United States without any certificate of birth, was yesterday, in England, the capitalised blood of children.

One capitalist always kills many.

The monopoly of capital becomes a fetter upon the mode of production, which has sprung up and flourished along with, and under it. Centralisation of the means of production and socialisation of labour at last reach a point where they become incompatible with their capitalist integument. This integument is burst asunder. The knell of capitalist private property sounds. The expropriators are expropriated.

But capitalist production begets,with the inexorability of a law of Nature,its own negation. It is the negation of negation.

Nor is it the irrationality of the form which is taken as characteristic. On the contrary, one overlooks the irrational.

So long as the product is sold, everything is taking its regular course from the standpoint of the capitalist producer.

It goes without saying that the normal durability of fixed capital is calculated on the supposition that all the conditions under which it can perform its functions normally during that time are fulfilled, just as we assume, in placing a mans life at 30 years on the average,that he will wash himself.

So far as living instruments of labour are concerned, for instance horses, their reproduction is timed by nature itself. Their average lifetime as instruments of labour is determined by the laws of nature. As soon as this term has expired they must be replaced by new ones. A horse cannot be replaced piecemeal; it must be replaced by another horse.

As a beast of toil an ox is fixed capital. If he is eaten, he no longer functions as an instrument of labour, nor as fixed capital either.

A circuit performed by a capital and meant to be a periodical process, not an individual act, is called its turnover. The duration of this turnover is determined by the sum of its time of production and its time of circulation.

A house sold by A to B does not wander from one place to another, although it circulates as a commodity.

In a constantly revolving circle every point is simultaneously a point of departure and a point of return. If we interrupt the rotation, not every point of departure is a point of return.

The entire process seems simple and natural, i.e., possesses the naturalness of a shallow rationalism.

Something that is merely negative creates nothing.

Money is itself a product of circulation.

Beauty is the main positive form of the aesthetic assimilation of reality, in which aesthetic ideal finds it direct expression... 

The economic concept of value does not occur in antiquity.

It might otherwise appear paradoxical that money can be replaced by worthless paper; but that the slightest alloying of its metallic content depreciates it.

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?

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

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.

Luxury is the opposite of the naturally necessary.

An increase in the productivity of labour means nothing more than that the same capital creates the same value with less labour, or that less labour creates the same product with more capital.

Capitals accumulate faster than the population; thus wages; thus population; thus grain prices; thus the difficulty of production and hence the exchange values.

Surplus value is exactly equal to surplus labour; the increase of the one [is] exactly measured by the diminution of necessary labour.

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.

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

Exchange value forms the substance of money, and exchange value is wealth.

It is impossible to pursue this nonsense any further.

The South has conquered nothing - but a graveyard.

Gold is now money with reference to all other commodities only because it was previously, with reference to them, a simple commodity.

Every commodity is compelled to chose some other commodity for its equivalent.

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.

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

The commodity is first of all, an external object, a thing which through its qualities satisfies human needs of whatever kind. The nature of these needs, whether they arise, for example, from the stomach, or the imagination, makes no difference. Nor does it matter here how the thing satisfies man's need, whether directly as a means of subsistence, i.e. an object of consumption, or indirectly as a means of production.

The most violent, mean and malignant passions of the human breast, the Furies of private interest.

Perseus wore a magic cap that the monsters he hunted down might not see him.We draw the magic cap down over eyes and ears as a make-believe that there are no monsters.

We suffer not only from the development of capitalist production, but also from the incompleteness of that development. Alongside the modern evils, we are oppressed by a whole series of inherited evils, arising from the passive survival of archaic and outmoded modes of production, with their accompanying train of anachronistic social and political relations. We suffer not only from the living, but from the dead.

The country that is more developed industrially only shows, to the less developed, the image of its own future.

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