“The capitalist state exists to ensure the domination of one class over another.”
Source: Europe and the People Without History, 1982, Chapter 10, Crises and Differentiation in Capitalism, p. 308.
Source: On Liberty (1859), Ch. V: Applications
“The capitalist state exists to ensure the domination of one class over another.”
Source: Europe and the People Without History, 1982, Chapter 10, Crises and Differentiation in Capitalism, p. 308.
1790s, Farewell Address (1796)
Context: The alternate domination of one faction over another, sharpened by the spirit of revenge, natural to party dissension, which in different ages and countries has perpetrated the most horrid enormities, is itself a frightful despotism. But this leads at length to a more formal and permanent despotism. The disorders and miseries, which result, gradually incline the minds of men to seek security and repose in the absolute power of an individual; and sooner or later the chief of some prevailing faction, more able or more fortunate than his competitors, turns this disposition to the purposes of his own elevation, on the ruins of Public Liberty.
Les Loix du Mouvement et du Repos, déduites d'un Principe Métaphysique (1746)
“Sighing that Nature formed but one such man,
And broke the die, in molding Sheridan.”
Source: Monody on the Death of Sheridan (1816), Line 117; this can be compared to: "Natura il fece, e poi ruppe la stampa" (translated: "Nature made him, and then broke the mould"), Ariosto, Orlando Furioso, canto x, stanza 84; "The idea that Nature lost the perfect mould has been a favorite one with all song-writers and poets, and is found in the literature of all European nations", Book of English Songs, p. 28.
Adolphe Quételet. 1981. Letters addressed to H.R.H. the Grand Duke of Saxe Coburg and Gotha, on the theory of probability. Arno Press, p. 132
Essay 1, Section 11
On the Genealogy of Morality (1887)
Context: To be incapable of taking one's enemies, one's accidents, even one's misdeeds seriously for very long—that is the sign of strong, full natures in whom there is an excess of the power to form, to mold, to recuperate and to forget[... ] Such a man shakes off with a single shrug many vermin that eat deep into others; here alone genuine 'love of one's enemies' is possible—supposing it to be possible at all on earth. How much reverence has a noble man for his enemies!—and such reverence is a bridge to love.—For he desires his enemy for himself, as his mark of distinction; he can endure no other enemy than one in whom there is nothing to despise and very much to honor!