Best 51 quotes of Guy Debord on MyQuotes

Among the small number of things that I have liked and known how to do well, what I have assuredly known how to do best is drink. Even though I have read a lot, I have drunk even more. I have written much less than most people who write; but I have drunk much more than most people who drink.

An organization must always remember that its objective is not getting people to listen to speeches by experts, but getting them to speak for themselves.

Art... can become the direct organization of more highly evolved sensations.

Art need no longer be an account of past sensations. It can become the direct organization of more highly evolved sensations. It is a question of producing ourselves, not things that enslave us.

As specialists of apparent life, stars serve as superficial objects that people can identify with in order to compensate for the fragmented productive specialisations that they actually live.

Behind the masks of total choice, different forms of the same alienation confront each other.

Boredom is always counter-revolutionary. Always.

Everyone accepts that there are inevitably little areas of secrecy reserved for specialists; as regards things in general, many believe they are in on the secret.

He will essentially follow the language of the spectacle, for it is the only one he is familiar with.

Ideas improve. The meaning of words participates in the improvement. Plagiarism is necessary. Progress implies it. It embraces an author's phrase, makes use of his expressions, erases a false idea, and replaces it with the right idea.

I have written much less than most people who write; I have drunk much more than most people who drink.

Images detached from every aspect of life merge into a common stream, and the former unity of life is lost forever. Apprehended in a partial way, reality unfolds in a new generality as a pseudo-world apart, solely as an object of contemplation. The tendency toward the specialization of images-of-the-world finds its highest expression in the world of the autonomous image, where deceit deceives itself. The spectacle in its generality is a concrete inversion of life, and, as such the autonomous movement of non-life.

In a world that has REALLY been turned on its head, truth is a moment of falsehood.

In societies where modern conditions of production prevail, all of life presents itself as an immense accumulation of spectacles. Everything that was directly lived has moved away into a representation.

In societies where modern conditions of productions prevail, all of life presents itself as an immense accumulation of spectacles. Everything that was directly lived has moved away into representation. The images detached from every aspect of life fuse in a common stream in which the unity of this life can no longer be re-established. Reality considered partially unfolds, in its own general unity as a pseudo-world apart, an object of mere contemplation . . . The spectacle is not a collection of images, but a social relation among people, mediated by images.

In the zone of perdition where my youth went as if to complete its education, one would have said that the portents of an imminent collapse of the whole edifice of civilization had made an appointment.

It is hardly surprising that children should enthusiastically start their education at an early age with the Absolute Knowledge of computer science; while they are unable to read, for reading demands making judgments at every line. Conversation is almost dead, and soon so too will be those who knew how to speak.

... just as early industrial capitalism moved the focus of existence from being to having, post-industrial culture has moved that focus from having to appearing.

Like lost children we live our unfinished adventures.

Looting is a natural response to the unnatural and inhuman society of commodity abundance. It instantly undermines the commodity as such, and it also exposes what the commodity ultimately implies: the army, the police and the other specialized detachments of the state's monopoly of armed violence.

No longer is science asked to understand the world, or to improve any part of it. It is asked instead to immediately justify everything that happens... spectacular domination has cut down the vast tree of scientific knowledge in order to make itself a truncheon.

people who personify the system are indeed well known for not being what they seem to be; they have achieved greatness by embracing a level of reality lower than that of the most insignificant individual life- and everyone knows it.

Plagiarism is necessary, progress implies it

Quotations are useful in periods of ignorance or obscurantist beliefs.

Revolution is not 'showing' life to people, but making them live. A revolutionary organization must always remember that its objective is not getting its adherents to listen to convincing talks by expert leaders, but getting them to speak for themselves, in order to achieve, or at least strive toward, an equal degree of participation.

The advertisements during intermissions are the truest reflection of an intermission from life.

The loss of quality that is so evident at every level of spectacular language, from the objects it glorifies to the behavior it regulates, stems from the basic nature of a production system that shuns reality. The commodity form reduces everything to quantitative equivalence. The quantitative is what it develops, and it can develop only within the quantitative.

The more he identifies with the dominant images of need, the less he understands his own life and his own desires. The spectacle’s estrangement from the acting subject is expressed by the fact that the individual’s gestures are no longer his own; they are the gestures of someone else who represents them to him.

The more powerful the class, the more it claims not to exist, and its power is employed above all to enforce this claim. It is modest only on this one point, however, because this officially nonexistent bureaucracy simultaneously attributes the crowning achievements of history to its own infallible leadership. Though its existence is everywhere in evidence, the bureaucracy must be invisible as a class. As a result, all social life becomes insane.

There is nothing more natural than to consider everything as starting from oneself, chosen as the center of the world; one finds oneself thus capable of condemning the world without even wanting to hear its deceitful chatter.

The Sage of Toronto... spent several decades marveling at the numerous freedoms created by a "global village" instantly and effortlessly accessible to all. Villages, unlike towns, have always been ruled by conformism, isolation, petty surveillance, boredom and repetitive malicious gossip about the same families. Which is a precise enough description of the global spectacle's present vulgarity.

The spectacle is not a collection of images, but a social relation among people, mediated by images.

The spectacle is the bad dream of a modern society in chains and ultimately expresses nothing more than its wish for sleep. The spectacle is the guardian of that sleep.

The story of terrorism is written by the state and it is therefore highly instructive… compared with terrorism, everything else must be acceptable, or in any case more rational and democratic.

Tourism, human circulation considered as consumption is fundamentally nothing more than the leisure of going to see what has become banal.

What is false creates taste, and reinforces itself by knowingly eliminating any possible reference to the authentic. And what is genuine is reconstructed as quickly as possible, to resemble the false.

Where the real world changes into simple images, the simple images become real beings and effective motivations of hypnotic behavior.

With the destruction of history, contemporary events themselves retreat into a remote and fabulous realm of unverifiable stories, uncheckable statistics, unlikely explanations and untenable reasoning.

Work is only justified by leisure time. To admit the emptiness of leisure time is to admit the impossibility of life.

Young people everywhere have been allowed to choose between love and a garbage disposal unit. Everywhere they have chosen the garbage disposal unit.

Every given commodity fights for itself, cannot acknowledge the others, and attempts to impose itself everywhere as if it were the only one. The spectacle, then is the epic poem of this struggle, an epic which cannot be concluded by the fall of any Troy. The spectacle does not sign the praises of men and their weapons, but of commodities and their passions. In this blind struggle every commodity, pursuing its passion, unconsciously realizes something higher: the becoming-world of the commodity, which is also the becoming-commodity of the world. Thus, by means of a ruse of commodity logic, what's specific in the commodity wears itself out in the fight while the commodity-form moves toward its absolute realization.

Il est le soleil qui ne se couche jamais sur l'empire de la passivité moderne. Il recouvre toute la surface du monde et baigne indéfiniment dans sa propre gloire.

Never work.

Of the small number of things which I have liked and done well, drinking is by far the thing I have done best. Although I have read a lot, I have drunk more. I have written much less than most people who write; but I have drunk more than the majority of the people who drink.

Spectacle is the sun that never sets over the empire of modern passivity

The economic system founded on isolation is a circular production of isolation. The technology is based on isolation, and the technical process isolates in turn. From the automobile to television, all the goods selected by the spectacular system are also its weapons for a constant reinforcement of the conditions of isolation of 'lonely crowds.' . . . 'With the present means of long-distance mass communication, sprawling isolation has proved an even more effective method of keeping a population under control,' says Lewis Mumford in The City in History, describing 'henceforth a one-way world.' But the general movement of isolation, which is the reality of urbanism, must also include a controlled reintegration of workers depending on the needs of production and consumption that can be planned. Integration into the system requires that isolated individuals be recaptured and isolated together: factories and halls of culture, tourist resorts and housing developments are expressly organized to serve this pseudo-community that follows the isolated individual right into the family cell. The widespread use of receivers of the spectacular message enables the individual to fill his isolation with the dominant images―images which derive their power precisely from this isolation.

The spectacle does not realize philosophy, it philosophizes reality, reducing everyone’s concrete life to a universe of speculation.

The spectacle's instruction and the spectators' ignorance are wrongly seen as antagonistic factors when in fact they give birth to each other. In the same way, the computer's binary language is an irresistible inducement to the continual and unreserved acceptance of what has been programmed according to the wishes of someone else and passes for the timeless source of a superior, impartial and total logic. Such progress, such speed, such breadth of vocabulary! Political? Social? Make your choice. You cannot have both. My own choice is inescapable. They are jeering at us, and we know whom these programs are for. Thus it is hardly surprising that children should enthusiastically start their education at an early age with the Absolute Knowledge of computer science; while they are still unable to read, for reading demands making judgements at every line; and is the only access to the wealth of pre-spectacular human experience. Conversation is almost dead, and soon so too will be those who knew how to speak.

The word psychogeography, suggested by an illiterate Kabyle as a general term for the phenomena a few of us were investigating around the summer of 1953, is not too inappropriate. It does not contradict the materialist perspective of the conditioning of life and thought by objective nature. Geography, for example, deals with the determinant action of general natural forces, such as soil composition or climatic conditions, on the economic structures of a society, and thus on the corresponding conception that such a society can have of the world. Psychogeography could set for itself the study of the precise laws and specific effects of the geographical environment, whether consciously organized or not, on the emotions and behavior of individuals. The charmingly vague adjective psychogeographicalcan be applied to the findings arrived at by this type of investigation, to their influence on human feelings, and more generally to any situation or conduct that seems to reflect the same spirit of discovery. It has long been said that the desert is monotheistic. Is it illogical or devoid of interest to observe that the district in Paris between Place de la Contrescarpe and Rue de l’Arbalète conduces rather to atheism, to oblivion and to the disorientation of habitual reflexes?

This society eliminates geographical distance only to produce a new internal separation.