"The moment one speaks of returning to the concept of a revolutionary communist party, and motivates this return with a reclamation of past categories of struggle , every defense mechanism conditioned by the collapse of the Eastern Bloc and the supposed triumph of world capitalism is mobilized to inoculate the reader from ideological contamination."

“Before 1988 Maoism did not exist. I begin with this counter-intuitive statement in order to clarify the particular theoretical position that is the concern of this book.”

“The process of continuity and rupture is internally defined by the process of universality and particularity.”

“Regardless of its mobilization of the name Maoism, it was only a precursor of contemporary Maoism—its skeleton, its DNA—and was ultimately conditioned by the fossil remains of a Leninism that had reached its limit, despite those moments where it yearned for more than Leninist orthodoxy.”

“Revisionists believe that the cardinal sin of communism is not opportunism but "infantile ultra-leftism" and, basing themselves on a selective reading of Lenin's analysis of ultra-leftism, will argue that any criticism of revisionist practice is the very ultra-leftism that threatens the left.”

“Revisionism is an immanent danger for the revolutionary movement; anti-revisionism is an immanent struggle within this movement so as to constantly redefine the movement’s basis. What is meant by “revision” here is a revision of the basis of Marxist theory, that which makes Marxism properly Marxism: the theory of class struggle. When Marxist theory is altered so as to argue that class struggle is no longer necessary, that class revolution is not the motive force of history and that social change can be brought about by a peaceful co-existence between classes then we find ourselves in a theoretical terrain that is no longer Marxist because it is a terrain that already exists, the terrain of liberalism. We will return to the meaning of “revisionist” itself in a later section; what matters at this point is to understand that an opportunistic rejection of the Marxist theory of class struggle that brands itself with the name “Marxist” is always a possibility with each and every creative adaptation of Marxist theory to particular contexts.”

“Despite the Stonewall Rebellion, despite decades where queer persons were targeted by the forces of reaction, the RCP-USA maintained a chauvinist position when it came to this identity that, despite being veiled in revolutionary language, was no different in practice than the position of bourgeois society: gays and lesbians were treated as aberrant, their sexuality dismissed as “bourgeois decadence”, and queer members of the RCP-USA were directed towards bizarre re-education practices that were ultimately the same as fundamentalist Christian anti-gay programs”