1. “The instinctual state of the ants corresponds to the leadership state among mankind; however, the principles of a perfect insect state give people cause to think. They have preserved bees and ants in the struggle for survival and thereby proved their validity. We earlier noted the following truths about ants: 1. The work of the individual has only one purpose: to serve the whole group. 2. Major accomplishments are possible only by the division of labor. 3. Each bee risks its life without hesitation for the whole. 4. Individuals who are not useful or are harmful to the whole are eliminated. 5. The species is maintained by producing a large number of offspring. It is not difficult for us to see the application of these principles to mankind: We also can accomplish great things only by a division of labor. Our whole economy demonstrates this principle. The ethnic state must demand of each individual citizen that he does everything for the good of the whole, each in his place and with his abilities (Principle 1)”. 2. “The bourgeoisie, whenever it has got the upper hand, has put an end to all feudal, patriarchal, idyllic relations. It has pitilessly torn asunder the motley feudal ties that bound man to his ‘natural superiors’, and has remaining no other nexus between man and man than naked self-interest, than callous ‘cash payment’. It has drowned the most heavenly ecstasies of religious fervor, of chivalrous enthusiasm, of philistine sentimentalism, in the icy water of egotistical calculation. It has resolved personal worth into exchange value, and in place of the numberless indefeasible chartered freedoms, has set up that single, unconscionable freedom—Free Trade. In one word, for exploitation, veiled by religious and political illusions, it has substituted naked, shameless, direct, brutal exploitation. The bourgeoisie has stripped of its halo every occupation hitherto honoured and looked up to with reverent awe. It has converted the physician, the lawyer, the priest, the poet, the man of science, into its paid wage labourers…and has reduced the family relation to a mere money relation…All that is solid melts into air, all that is holy is profaned, and man is last compelled to face with sober senses his real conditions of life, and his relations with his kind.” 3. “For this exclusion [of women from the rights of citizenship] not to be an act of tyranny one would have to prove that the natural rights of women are not absolutely the same as those of men or show that they are not capable of exercising them. Now the rights of men follow only from the fact that they are feeling beings, capable of acquiring moral ideas and reasoning about these ideas. Since women have the same qualities, they necessarily have equal rights. Either no individual in mankind has true rights, or all have the same ones; and whoever votes against the rights of another, whatever be his religion, his color, of his sex, has from that moment abjured his own rights. It would be difficult to prove that women are incapable of exercising the rights of citizenship. Why should beings exposed to pregnancies and to passing indispositions not be able to exercise rights that no one ever imagined taking away from people who have gout every winter or who easily catch colds? Even granting a superiority of mind in men that is not the necessary consequence of the difference in education (which is far from being proved and which ought to be if women are to be deprived of a natural right without injustice), this superiority can consist in only two points. It is said that no woman has made an important discovery in the sciences or given proof of genius in the arts, letters, etc. But certainly no one would presume to limit the rights of citizenship exclusively to men of genius. Some add that no woman has the same extent of knowledge or the same power of reasoning as certain men do; but what does this prove except that the class of very enlightened men is small? There is complete equality between women and the rest f men; if this little class of men were set aside, inferiority and superiority would be equally shared between the two sexes. Now since it would be completely absurd to limit the rights of citizenship and the eligibility fort public office to this superior class, who should women be excluded rather than those men whoa re inferior to a great number of women?” 4. “A real subjection is born mechanically from a fictitious relation. So, it is not necessary to use force to constrain the convict to good behavior, the madman to calm, the worker to work, the schoolboy to application, the patient to the observation of the regulations. Bentham was surprised that panoptic institutions could be so light: there were no more bars, no more chains, no more heavy locks; all that was needed was that the separations should be clear and the openings well arranged. The heaviness of the old ‘houses of security’, with their fortress-like architecture, could be replaced by the simple, economic geometry of a ‘house of certainty’. The efficiency of power, its constraining force have, in a sense, passed over to the other side – to the side of its surface of application. He who is subjected to a field of visibility, and who knows it, assumes responsibility for the constraints of power; he makes them play spontaneously upon himself; he inscribes in himself the power relation in which he simultaneously plays both roles; he becomes the principle of his own subjection. By this very fact, the external power may throw off its physical weight; it tends to the noncorporal; and, the more it approaches this limit, the more constant, profound and permanent are its effects: it is a perpetual victory that avoids any physical confrontation and which is always decided in advance.” 5. “Five score years ago, a great American, in whose symbolic shadow we stand today, signed the Emancipation Proclamation. This momentous decree came as a great beacon light of hope to millions of Negro slaves who had been seared in the flames of withering injustice. It came as a joyous daybreak to end the long night of their captivity. But one hundred years later, the Negro still is not free. One hundred years later, the life of the Negro is still sadly crippled by the manacles of segregation and the chains of discrimination. One hundred years later, the Negro lives on a lonely island of poverty in the midst of a vast ocean of material prosperity. One hundred years later, the Negro is still languished in the corners of American society and finds himself an exile in his own land. And, so, we’ve come here today to dramatize a shameful condition. In a sense we’ve come to our nation’s capital to cash a check. When the architects of our republic wrote the magnificent words of the Constitution and the Declaration of Independence, they were signing a promissory note to which every American was to fall heir. This note was a promise that all men, yes, black men as well as white men, would be guaranteed the ‘unalienable Rights’ of ‘Life, Liberty and the pursuit of Happiness.’ It is obvious today that America has defaulted on this promissory note, insofar as her citizens of color are concerned. Instead of honoring this sacred obligation, America has given the Negro people a bad check, a check which has come back marked ‘insufficient funds’.”