"The horrors of the world continue. That is why it is necessary to do what is considered scientifically taboo: to scream like a child, to life the scream from all its structural explanations, to say 'We don't care what the psychiatrist says, we don't care if our subjectivity is a social construct: this is our scream, this is our pain, these are our tears. We will not let our rage be diluted into reality: it is reality that must yield to our scream. Call us childish or adolescent if you like, but this is our starting point: we scream."

“Capitalist power … is like one of those horrific modern bullets which do not simply pierce the flesh of the victim but explode inside her into a thousand different fragments. … The concept of fetishism is concerned with the explosion of power inside us, not as something that is distinct from the separation of doing and done , but as something that is integral to that separation. That separation does not just divide capitalists from workers, but explodes inside us, shaping every aspect of what we do and what we think, transforming every breath of our lives into a moment of class struggle.”

“The stock market rises every time there is an increase in unemployment. Students are imprisoned for struggling for free education while those who are actively responsible for the misery of millions are heaped with honours and given titles of distinction: General, Secretary of Defense, President. The list goes on and on. It is impossible to read a newspaper without feeling rage, without feeling pain You can think of your own examples. Our anger changes each day, as outrage piles upon outrage.”

“Struggle against capitalism must be also struggle against the 'we' who are not only against but also in capitalism. To criticise is to recognise that we are a divided self. To criticise society is to criticise our own complicity in the reproduction of that society.”

“Chapter Three, "Beyond Power”

“Under capitalism, subjectivity can only exist antagonistically, in opposition to its own objectification. To treat the subject as already emancipated, as most mainstream theory does, is to endorse the present objectification of the subject as subjectivity, as freedom.”

“The collectivity is divided into two classes of people: those who, by virtue of their ownership of the means of doing, command others to do, and those who, by virtue of the fact that they are deprived of access to the means of doing, do what the others tell them to do.”