"Elitism is a typical aspect of any reactionary ideology, insofar as it is fundamentally aristocratic, and aristocratic and militaristic elitism cruelly implies contempt for the weak. Ur-Fascism can only advocate a popular elitism. Every citizen belongs to the best people of the world, the members of the party are the best among the citizens, every citizen can become a member of the party. But there cannot be patricians without plebeians. In fact, the Leader, knowing that his power was not delegated to him democratically but was conquered by force, also knows that his force is based upon the weakness of the masses; they are so weak as to need and deserve a ruler. Since the group is hierarchically organized , every subordinate leader despises his own underlings, and each of them despises his inferiors. This reinforces the sense of mass elitism."

“The real hero is always a hero by mistake; he dreams of being an honest coward like everybody else. If it had been possible he would have settled the matter otherwise, and without bloodshed. He doesn't boast of his own death or of others'. But he does not repent. He suffers and keeps his mouth shut; if anything, others then exploit him, making him a myth, while he, the man worthy of esteem, was only a poor creature who reacted with dignity and courage in an event bigger than he was.”

“Not every specific semiotics can claim to be like a natural science. In fact, every specific semiotics is at most a human science, and everybody knows how controversial such a notion still is. However, when cultural anthropology studies the kinship system in a certain society, it works upon a rather stable field of phenomena, can produce a theoretical object, and can make some prediction about the behavior of the members of this society. The same happens with a lexical analysis of the system of terms expressing kinship in the same society.”

“We've got to help each other, seeing as God doesn't help us. Do you see how great Jesus' idea was? Imagine how much it must have irritated God. Forget the devil, Jesus was the only true enemy of God, and he's the only friend us poor wretches have.”

“There, Master Niketas," Baudolino said, "when I was not prey to the temptations of this world, I devoted my nights to imagining other worlds. ... There is nothing better than imagining other worlds," he said, "to forget the painful one we live in. At least so I thought then. I hadn't yet realized that, imagining other worlds, you end up changing this one.”

“What is a symbol? Etymologically speaking, the word σύμβολον comes from σνμβάλλω, to throw-with, to make something coincide with something else: a symbol was originally an identification mark made up of two halves of a coin or of a medal. Two halves of the same thing, either one standing for the other, both becoming, however, fully effective only when they matched to make up, again, the original whole. … in the original concept of symbol, there is the suggestion of a final recomposition. Etymologies, however, do not necessarily tell the truth — or, at least, they tell the truth, in terms of historical, not of structural, semantics. What is frequently appreciated in many so-called symbols is exactly their vagueness, their openness, their fruitful ineffectiveness to express a 'final' meaning, so that with symbols and by symbols one indicates what is always beyond one's reach.”

“A specific semiotics is, or aims at being, the 'grammar' of a particular sign system, and proves to be successful insofar as it describes a given field of communicative phenomena as ruled by a system of signification. Thus there are 'grammars' of the American Sign Language, of traffic signals, of a playing-card 'matrix' for different games or of a particular game . These systems can be studied from a syntactic, a semantic, or a pragmatic point of view.”