We will not go to Heaven,Goetz, and even if we both entered it, we would not have eyes to see each other, nor hands to touch each other. Up there, God gets all the attention.... We can only love on this earth and against God.

This inner revolution is realistic because it maintains itself deliberately within the framework of existing institutions; the oppressed reckon with the real situation.

His business is here, it is here that he is despised and vilified, it is here that he must carry out his undertaking.

Since he is unable to be the beloved, he will become the lover.

...inversion...is an outlet that a child discovers when he is suffocating.

In doing Good, I lose myself in Being, I abandon my particularity, I become a universal subject.

The strangest mores of the most of-the-way societies will, in spite of everything, be relatively comprehensible to the person who has a flesh-and-blood knowledge of man's needs, anxieties, and hopes. If, on the other hand, this experience is lacking, he will not even be able to understand the customs of those about him.

The live dead-man is dead as a producer and alive insofar as he consumes.

Abjection is a methodological conversion, like Cartesian doubt and Husserlian epoche: it establishes the world as a closed system which consciousness regards from without, in the manner of divine understanding.

But since he has decided to have the impossibility of living, every misfortune is an opportunity which lays this importance of living before his eyes and obliges him to decide, once again, to die.

His obedience is real since he really and truly fulfills his mission, since he runs real risks in order to carry out the beloved's orders. But, on the other hand, it is imaginary because he submits only to a creature of his mind.

He chooses the most feared, most hated man in order to worship him as a god, feeling sure that he is alone in perceiving the god's secret virtues.

It is freedom, it is particularity, it is solitude that we are aiming at, and not Evil for its own sake.

But when they have realized that it [society] rejects them forever, they themselves assume the ostracism of which they are victims so as not to leave the initiative to their oppressors.

Freedom is what you do with what's been done to you.

I maintain that inversion is the effect of neither a prenatal choice nor an endocrinal malformation nor even the passive and determined result of complexes. It is an outlet that a child discovers when he is suffocating.

To whomever gives a kiss or a blowRender a kiss or blow, but to whomever gives when you are unable to return, offer all the hatred in your hear, for you were slaves and he enslaves you.

If you die, I will lie down beside you and I will stay there until the end, without eating or drinking, you will rot in my arms and I will love you as carcass: for you love nothing if you do not love everything.

I am no longer sure of anything. If I satiate my desires, I sin but I deliver myself from them; if I refuse to satisfy them, they infect the whole soul.

Do you think that I count the days? There is only one day left, always starting over: it is given to us at dawn and taken away from us at dusk.

Night is falling: at dusk, you must have good eyesight to be able to tell the Good Lord from the Devil.

Farewell to the monsters, farewell to the saints. Farewell to pride. All that is left is men.

God is the solitude of men. There was only me: I alone decided to commit Evil; alone, I invented Good. I am the one who cheated, I am the one who performed miracles, I am the one accusing myself today, I alone can absolve myself; me, the man.

Better to have beasts that let themselves be killed than men who run away.

I wanted pure love: foolishness; to love one another is to hate a common enemy: I will thus espouse your hatred. I wanted Good: nonsense; on this earth and in these times, Good and Bad are inseparable: I accept to be evil in order to become good.

One is still what one is going to cease to be and already what one is going to become. One lives one's death, one dies one's life.

The French bourgeois doesn't dislike shit, provided it is served up to him at the right time.

The homosexual never thinks of himself when someone is branded in his presence with the name homosexual. ...His sexual tastes will doubtless lead him to enter into relationships with this suspect category, but he would like to make use of them without being likened to them. Here, too, the ban that is cast on certain men by society has destroyed all possibility of reciprocity among them. Shame isolates.

The consciousness of being betrayed is to the collective consciousness of a sacred group what a certain form of schizophrenia is to the individual...it is a form of madness.

To shoot down a European is to kill two birds with one stone, to destroy an oppressor and the man he oppresses at the same time.

I mistrust illuminations: what we take for a discovery is very often only a familiar thought that we have not recognized.

...the reality of society involves the socialization of certain unrealities.

I, for my part, do not conceive an act as having causes, and I consider myself satisfied when I have found in it not its 'factors' but the general themes which it organizes: for our decisions gather into new syntheses and on new occasions the leitmotif that governs our life

...and if you are common, you can dress up as a woman, show you behind or write poems: there's nothing offensive about a naked behind if it's everybody's; each person will be mirrored in it.

In order to make himself thoroughly undesirable, he will speak.

For those who want 'to change life", 'to reinvent love,' God is nothing but a hindrance.

This is the contradiction of racism, colonialism, and all forms of tyranny: in order to treat a man like a dog, one must first recognize him as a man.

"Everything is both a trap and a display; the secret reality of the object is what the Other makes of it."

In some places the metropolis makes do with paying a clique of feudal overlords; in others, it has fabricated a fake bourgeoisie of colonized subjects in a system of divide and rule; elsewhere, it has killed two birds with one stone: the colony is both settlement and exploitation.

Either the USSR was not the country of socialism, in which case socialism didn't exist anywhere and doubtless, wasn't possible: or else, socialism was that, this abominable monster, this police state, the power of beasts of prey.

To believe is to know you believe, and to know you believe is not to believe.

[W]e only become what we are by the radical and deep-seated refusal of that which others have made of us.

That is precisely what we should have expected, since Genet wants to live simultaneously creation, destruction, the impossibility of destroying and the impossibility of creating, since he wants both to show his rejection of the divine creation and to manifest, in the absolute, human impotence as man's reproval of God and as the testimony of his grandeur.

...in order to change poverty into wealth, one must start by displaying it.

Thus, Beauty is neither an appearance nor a being, but a relationship: the transformation of being into appearance

Only a neutral, who is indifferent to the stake and perhaps to all stakes, can appreciate aesthetically the grandeur of a fine disaster

Genet is a man-failure: he wills the impossible in order to derive from the tragic grandeur of this defeat the assurance that there is something other than the possible.

Similarly, individual acts of aristocratic generosity do not eliminate pauperism; they perpetuate it.

For man holds his ground only by surpassing himself, in the same sense in which it is said that one ceases to love if one does not love increasingly everyday.

The worst of misfortunes is still a stroke of luck, since one feels oneself living when one experiences it.