The most effective way to restrict democracy is to transfer decision-making from the public arena to unaccountable institutions: kings and princes, priestly castes military juntas, party dictatorships, or modern corporations.

Le Lys Rouge

The law, in its majestic equality, forbids rich and poor alike to sleep under bridges, to beg in the streets, and to steal their bread.

The Parable of the Talents

For [the kingdom of heaven is] as a man travelling into a far country, [who] called his own servants, and delivered unto them his goods.

15 And unto one he gave five talents, to another two, and to another one; to every man according to his several ability; and straightway took his journey.

16 Then he that had received the five talents went and traded with the same, and made [them] other five talents.

17 And likewise he that [had received] two, he also gained other two.

18 But he that had received one went and digged in the earth, and hid his lord's money.

19 After a long time the lord of those servants cometh, and reckoneth with them.

20 And so he that had received five talents came and brought other five talents, saying, Lord, thou deliveredst unto me five talents: behold, I have gained beside them five talents more.

21 His lord said unto him, Well done, [thou] good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord.

22 He also that had received two talents came and said, Lord, thou deliveredst unto me two talents: behold, I have gained two other talents beside them.

23 His lord said unto him, Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord.

24 Then he which had received the one talent came and said, Lord, I knew thee that thou art an hard man, reaping where thou hast not sown, and gathering where thou hast not strawed:

25 And I was afraid, and went and hid thy talent in the earth: lo, [there] thou hast [that is] thine.

26 His lord answered and said unto him, [Thou] wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I have not strawed:

27 Thou oughtest therefore to have put my money to the exchangers, and [then] at my coming I should have received mine own with usury.

28 Take therefore the talent from him, and give [it] unto him which hath ten talents.

29 For unto every one that hath shall be given, and he shall have abundance: but from him that hath not shall be taken away even that which he hath.

30 And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth.

Alcohol and Poetry

Irony has only emergency use. Carried over time it is the voice of the trapped who have come to enjoy their cage.

Gravity's Rainbow: A medium contacts Walter Rathenau

"If you prefer to call this a liaison, do. I am here for as long as you need me. You don't have to listen. You think you'd rather hear about what you call 'life': the growing, organic Kartell. But it's only another illusion. A very clever robot. The more dynamic it seems to you, the more deep and dead, in reality, it grows. Look at the smokestacks, how they proliferate, fanning the wastes of original waste over greater and greater masses of the city. Structurally, they are strongest in compression. A smokestack can survive any explosion - even a shock wave from one of the new cosmic bombs" - a bit of a murmur around the table at this - "as you all must know. The persistence, then of structures favoring death. Death converted into more death. Perfecting its reign, just as the buried coal grows denser, and overlaid with more strata - epoch on top of epoch, city on top of ruined city. This is the sign of Death the impersonator.

"These signs are real. They are also the symptoms of a process. The process follows the same form, the same structure. To apprehend it you will follow the signs. All talk of cause and effect is secular history, and secular history is a diversionary tactic. Useful to you, gentlemen, but no longer so to us here. If you want the truth - I know I presume - you must look into the technology of these matters. Even into the hearts of certain molecules - it is they after all which dictate temperatures, pressures, rates of flow, costs, profits, the shapes of towers...

"You must ask two questions. First, what is the real nature of synthesis? And then: what is the real nature of control?

"You think you know, you cling to your beliefs. But sooner of later you will have to let them go..."

A silence, which prolongs itself. There is some shifting in the seats around the table, but the sets of little fingers stay in touch.

"Herr Rathenau? Could you tell me one thing?" It is Heinz Rippenstoss, the irrepressible Nazi wag and gadabout. The sitters begin to giggle, and Peter Sachsa to return to his room. "Is God really Jewish?"

Wage Labor & Capital

But the putting of labour-power into action – i.e., the work – is the active expression of the labourer's own life. And this life activity he sells to another person in order to secure the necessary means of life. His life-activity, therefore, is but a means of securing his own existence. He works that he may keep alive. He does not count the labour itself as a part of his life; it is rather a sacrifice of his life. It is a commodity that he has auctioned off to another. The product of his activity, therefore, is not the aim of his activity. What he produces for himself is not the silk that he weaves, not the gold that he draws up the mining shaft, not the palace that he builds. What he produces for himself is wages; and the silk, the gold, and the palace are resolved for him into a certain quantity of necessaries of life, perhaps into a cotton jacket, into copper coins, and into a basement dwelling. And the labourer who for 12 hours long, weaves, spins, bores, turns, builds, shovels, breaks stone, carries hods, and so on – is this 12 hours' weaving, spinning, boring, turning, building, shovelling, stone-breaking, regarded by him as a manifestation of life, as life? Quite the contrary. Life for him begins where this activity ceases, at the table, at the tavern, in bed. The 12 hours' work, on the other hand, has no meaning for him as weaving, spinning, boring, and so on, but only as earnings, which enable him to sit down at a table, to take his seat in the tavern, and to lie down in a bed. If the silk-worm's object in spinning were to prolong its existence as caterpillar, it would be a perfect example of a wage-worker.

On Irony

And make no mistake: irony tyrannizes us. The reason why our pervasive cultural irony is at once so powerful and so unsatisfying is that an ironist is impossible to pin down. All U.S. irony is based on an implicit "I don’t really mean what I’m saying." So what does irony as a cultural norm mean to say? That it’s impossible to mean what you say? That maybe it’s too bad it’s impossible, but wake up and smell the coffee already? Most likely, I think, today’s irony ends up saying: "How totally banal of you to ask what I really mean."