Afternoon with Michel, sorting maman’s belongings. Began the day by looking at her photographs. A cruel mourning begins again (but had never ended)… - Roland Barthes

This book has two determinants: on the one hand, an ideological critique of the language of so-called mass culture; on the other, an initial semiological dismantling of that language: I had just read Saussure and emerged with the conviction that by treating “collective representations” as sign systems one might hope to transcend pious denunciation and instead account in detail for the mystification which transforms petit bourgeois culture into a universal nature.

Where there is meaning, there is paradigm, and where there is paradigm (opposition), there is meaning . . . elliptically put: meaning rests on conflict (the choice of one term against another), and all conflict is generative of meaning: to choose one and refuse the other is always a sacrifice made to meaning, to produce meaning, to offer it to be consumed.

I call the discourse of power any discourse which engenders blame, hence guilt, in its recipient. Some expect of us as intellectuals that we take action on every occasion against Power, but our true battle is elsewhere, it is against powers in the plural, and this is no easy combat. For if it is plural in social space, power is, symmetrically, perpetual in historical time. Exhausted, defeated here, it reappears there; it never disappears. Make a revolution to destroy it, power will immediately revive and flourish again in the new state of affairs. The reason for this endurance and this ubiquity is that power is the parasite of a trans-social organism, linked to the whole of man's history and not only to his political, historical history. This object in which power is inscribed, for all of human eternity, is language, or to be more precise, its necessary expression: the language we speak and write.