eriod we are entering could becomethe sixth mass extinction event in Earth’s history, and the first caused by human activity

a lot of dystopias around these days,and this makes sense, because we have a lot of fears about the future.

utopiasexpress our social hopes, dystopias our social fears.

Five or six days after the beginning of the quarantine, the process of purifying the houses one by one is begun.

Any individual, taken almost at random, can operate the machine: in the absence of the director, his family, his friends, his visitors, even his servants (Bentham, 45).

But the Panopticon was also a laboratory; it could be used as a machine to carry out experiments, to alter behaviour, to train or correct individuals. To experiment with medicines and monitor their effects. To try out different punishments on prisoners, according to their crimes and character, and to seek the most effective ones. To teach different techniques simultaneously to the workers, to decide which is the best. To try out pedagogical experiments — and in particular to take up once again the well-debated problem of secluded education, by using orphans.

Utopias, perfectly closed in upon themselves, are common enough

entire house is closed while the perfume is consumed; those who have carried out the work are searched, as they were on entry, “in the presence of the residents of the house,

magistrates

This surveillance is based on a system of permanent registration: reports from the syndics to the intendants, from the intendants to the magistrates or mayor.

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

If it is absolutely necessary to leave the house, it will be done in turn, avoiding any meeting.

Howsoever, it may be perceived what mannerof life there would be where there were no common power to fear, by themanner of life which men that have formerly lived under a peaceful governmentuse to degenerate into, in a civil war

hey are in that condition which is called war, and such awar as is of every man against every man.

Again, men have no pleasure, but on the contrary a great deal of grief, inkeeping company where there is no power able to overawe them all.

When a love-relationship is at its height there is no room left for any interest in theenvironment; a pair of lovers are sufficient to themselves, and do not even need the child they have incommon to make them happy.

Women represent the interests of the family and of sexual life. 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.

Moreover, what we haverecognized as one of the techniques for fulfilling the pleasure principle has often been brought intoconnection with religion; this connection may lie in the remote regions where the distinction betweenthe ego and objects or between objects themselves is neglected.

ut it may also spring from theremains of their original personality, which is still untamed by civilization and may thus become thebasis in them of hostility to civilization

Human life in common is onlymade possible when a majority comes together which is stronger than any separate individual andwhich remains united against all separate individuals

hether we think to find in them the highest achievements of the human spirit, or whether we deplorethem as aberrations, we cannot but recognize that where they are present and, in especial, where theyarc dominant, a high level of civilization is implied

We extend our demand forcleanliness to the human body too.

This method of looking atthings, which seems objective because it ignores the variations in subjective sensibility, is, of course, themost subjective possible, since it puts one's own mental states in the place of any others, unknown thoughthey may be

This contention holds that what we call our civilization is largely responsible for ourmisery, and that we should be much happier if we gave it up and returned to primitive conditions.

When our will finds expression outside ourselves in actions performed by others,we do not waste our time and our power of attention in examining whether they haveconsented to this. This is true for all of us. Our attention, given entirely to the success ofthe undertaking, is not daimed by them as long as they are docile. . _ _Rape is a temble caricature of love from which consent is absent. After rape, oppression is the second horror of human existence. It is a temble caricature of obedience.

Evenwhen they belong to oppressed groups, people's group identifications areoften important to them, and they often feel a special affinity for othersin their group.

What definesBlack Americans as a social group is not primarily their skin color; some persons whose skin coior is fairly light, for example, identify themselves as Black.

Members of each gender have a· certain affinitywith others in their group because of what they do or experience, and differentiate themselves from the other gender, even when members of each gender consider that they have much in common with members of the other,and consider that they belong to the same society.

Many people in the United States would not choose the term "oppression" to name injustice in our society.