adequacy forall is not physically impossible.

So utopia is the idea that thepolitical order could be run better. Dystopia is the not, being the idea that the political order couldget worse.

We areresponsible for making them bad

no oneanywhere feels properly represented by their government

Vicarious

utopiasexpress our social hopes, dystopias our social fears.

Panopticism is the general principle of a new “political anatomy” whose object and end are not the relations of sovereignty but the relations of discipline.

Utopias, perfectly closed in upon themselves, are common enough.

The crowd, a compact mass, a locus of multiple exchanges, individualities merging together, a collective effect, is abolished and replaced by a collection of separated individualities.

The plague is met by order; its function is to sort out every possible confusion: that of the disease, which is transmitted when bodies are mixed together; that of the evil, which is increased when fear and death overcome prohibitions.

observed at every poin

“In this way he will find out easily enough whether dead or sick are being concealed.”

magistrates

yndics and guards will move about the streets and also, between the infected houses

thus allowing each person to receive his ration without communicating with the suppliers and other residents

The passions that incline men to peace are fear of death, desire of such thingsas are necessary to commodious living, and a hope by their industry to obtainthem

In such condition there is no place for industry, because thefruit thereof is uncertain, and consequently no culture of the earth, no navigationnor use of the commodities that may be imported by sea, no commodiousbuilding, no instruments of moving and removing such things as require muchforce, no knowledge of the face of the earth; no account of time, no arts, noletters, no society, and, which is worst of all, continual fear and danger of violentdeath, and the life of man solitary, poor, nasty, brutish, and short.

awar as is of every man against every man.

The first maketh man invade for gain; the second, for safety; and the third, forreputation. The first use violence, to make themselves masters of other men’spersons, wives, children, and cattle; the second, to defend them; the third, fortrifles, as a word, a smile, a different opinion, and any other sign of undervalue,either direct in their persons or by reflection in their kindred, their friends, theirnation, their profession, or their name.

forthey see their own wit at hand and other men’s at a distance.

Forprudence is but experience, which equal time equally bestows on all men inthose things they equally apply themselves unto.

one man sometimes manifestly stronger in body orof quicker mind than another, yet when all is reckoned together the differencebetween man and man is not so considerable as that one man can thereuponclaim to himself any benefit to which another may not pretend as well as he.

present cultural state of America would give us agood opportunity for studying the damage to civilization w

ird can only besuperfluous or disturbing,

se frustrations of sexual life which peopleknown as neurotics cannot tolerate. T

The work ofcivilization has become increasingly the business of men, it confronts them with ever more difficult tasksand compels them to carry out instinctual sublimations of which women are little capable.

f he should be rejected by that object or should lose it through unfaithfulness ordeath.

must have suggested to him that he should continue to seek the satisfaction ofhappiness in his life along the path of sexual relations and that he should make genital erotism thecentral point of his life.

vicissitude

arule of law to which al

prophylaxis

that a laborious training is needed before they learn to follow the example of their celestial models.

it is very difficult to forman opinion whether and in what degree men of an earlier age felt happier and what part their culturalconditions played in the matter.

it is so full of misery that we canonly welcome death as a deliverer?

hey appeared to Europeans to beleading a simple, happy life with few wants, a life such as was unattainable by their visitors with theirsuperior civilization.

we should be much happier if we gave it up

the superior power of nature, the feebleness of our ownbodies and the inadequacy of the regulations which adjust the mutual relationships of human beings inthe family, the state and society.

W hether a group is oppressed depends on whether it issubject to one or more of the five conditions I shall discuss below.

. Sometimes a group comes to exist onlybecause one group excludes and labels a category of persons

he self is a produce of social processes,not their origin.

I believe it is not possible to giveone essential definition of oppression

Someone who does not see a pane of glass does not know that he does not see d.Someone who, being placed differently, does see it does not know the other doesnot see i