“Bourgeois society continuously brings forth the Jew from its own entrails.”

— Karl Marx

Reflections of a Youth on Choosing an Occupation (1835)
Source: as quoted in "Nationalism and Socialism: Marxist and Labor Theories of Nationalism to 1917", Horace B. Davis, New York: NY, Monthly Review Press (2009) p. 72. Original: Marx, “Zur Judenfrange” in "Werke", I, (1843) pp. 374-376.

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Karl Marx 290

German philosopher, economist, sociologist, journalist and … 1818–1883

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“The criticism of ideology must therefore invert the linking of causality as perceived by the totalitarian gaze: far from being the positive cause of social antagonism, the Jew is just an embodiment of a certain blockage - of the impossibility which prevents the society from achieving its full identity as a closed, homogenous totality. Far from being the positive cause of social negativity, the Jew is a point at which social negativity as such assumes another formula of the basic procedure of the criticism of ideology, supplementing the one given above: to detect, in a given ideological edifice, the element which represents within it its own impossibility. Society is not prevented from achieving its full identity because of Jews: it is prevented by its own antagonistic nature, by its own immanent blockage, and it projects this internal negativity into the figure of the Jew. In other words, what is excluded from the Symbolic (from the frame of the corporalist socio-symbolic order) returns in the Real as a paranoid construction of the Jew.”

Slavoj Žižek book The Sublime Object of Ideology

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The Sublime Object of Ideology (1989)

“The Greek world will continue in almost constant cultural revolution from the time of Homer to the day Rome brings Greece to its knees in the second century B. C. …the longest trajectory of fluid development in any society known to history.”

Thomas Cahill (1940) American scholar and writer

Source: Sailing the Wine-Dark Sea: Why the Greeks Matter (2003), Ch. III The Poet: How to Party

“The main defect of idealism in philosophy and history is that it attempts to analyze the properties of societies by inference from the content of the dominant systems of ideas in those societies. But this neglects altogether the fact that there is not a unilateral relationship between values and power: the dominant class is able to disseminate ideas which are the legitimations of its position of dominance. Thus the ideas of freedom and equality which come to the fore in bourgeois society cannot be taken at their “face value,” as directly summing up social reality; on the contrary, the legal freedoms which exist in bourgeois society actually serve to legitimize the reality of contractual obligations in which propertyless wage-labor is heavily disadvantaged as compared to the owners of capital. … While ideologies obviously show continuity over time, neither this continuity. nor any changes which occur, can be explained purely in terms of their internal content. Ideas do not evolve on their own account; they do so as elements of the consciousness of men living in society.”

Anthony Giddens (1938) British sociologist

(describing Marx’s view), pp. 41-42.
Capitalism and Modern Social Theory (1971)

“The disparagement of empirical evidence in favor of a metaphysical world of illusion has its origin in the conflict between the emancipated individual of bourgeois society and his fate within that society.”

Max Horkheimer (1895–1973) German philosopher and sociologist

Source: "The Latest Attack on Metaphysics" (1937), p. 138.

“In its glorification of the spirit of order, the Church seemed to be giving its sanction to the type of bourgeois who was concerned to fulfill his duties scrupulously and content to remain within his own sphere. But this bourgeois, whom modern eighteenth-century society certainly could not dispense with, was far from summing up in himself the whole spirit of his class. There was another type of bourgeois who had nothing about him of a monk transplanted into an office. He was energetic, pushing, by no means content to confine himself to a life rhythmically punctuated by work; rather, he was concerned to grow, to achieve power and wealth through his own effort. But what would the Church say of this bourgeois who was to become the monarch of the modern age? It did not like him; it could not like him; the impulse that moved him was too contrary to its own. He seemed intent on flouting God; trusting in his own strength, he seemed to want to organize his life independently of the plans of Divine Providence.”

Bernard Groethuysen (1880–1946) French literary historian, translator and writer

Source: The Bourgeois: Catholicism vs. Capitalism in Eighteenth-Century France (1927), p. 177

“There is not any present moment that is unconnected with some future one. The life of every man is a continued chain of incidents, each link of which hangs upon the former. The transition from cause to effect, from event to event, is often carried on by secret steps, which our foresight cannot divine, and our sagacity is unable to trace. Evil may at some future period bring forth good; and good may bring forth evil, both equally unexpected.”

Joseph Addison (1672–1719) politician, writer and playwright

Very often attributed to Addison, this is in fact by Hugh Blair, published in Blair's Sermons (1815), Vol. 1, pp. 196-197.
Misattributed

“The bourgeois … necessarily regards all behaviour that bursts ‘spontaneously’ forth from the individual ignorant of its causality, as above all free. Therefore the instincts are conceived as freely striving for unconscious goals, and psychology becomes the adventures of the free instincts in their struggles against the restraints of the environment (in Freud, of society) which impede and cripple their freedom. Out of this struggle cognitive and emotional consciousness is born.Now the only objection to this bourgeois psychology is that it inverts the picture. The instincts are not free springs of connation towards a goal. They are, so far as they can be abstractly separated, unconscious necessities, as Kant realised. They are unfree.”

Christopher Caudwell (1907–1937) British Marxist literary critic, journalist and writer

Further Studies in a Dying Culture (1949), Chapter IV: Consciousness: A Study in Bourgeois Psychology

“Time with its continuity logically involves some other kind of continuity than its own.”

Charles Sanders Peirce (1839–1914) American philosopher, logician, mathematician, and scientist

The Law of Mind (1892)
Context: Time with its continuity logically involves some other kind of continuity than its own. Time, as the universal form of change, cannot exist unless there is something to undergo change, and to undergo a change continuous in time, there must be a continuity of changeable qualities.

“A great deal that I no longer continue in myself continues there on its own.”

Antonio Porchia (1885–1968) Italian Argentinian poet

Mucho de lo he dejado de hacer en mí, sigue haciéndose en mí, solo.
Voces (1943)

“In place of the bourgeois society, with its classes and class antagonisms, shall we have an association, in which the free development of each is the condition for the free development of all.”

Karl Marx (1818–1883) German philosopher, economist, sociologist, journalist and revolutionary socialist

Source: The Manifesto of the Communist Party (1848), Section 2, paragraph 72 (last paragraph).

“Bourgeois society continuously brings forth the Jew from its own entrails.”

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Karl Marx 290

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