2666 - pg. 720

They talk. Often, their conversation is unintelligible. The subjects they address are varied: foreign languages, national monuments, the last days of Karl Marx, worker solidarity, the time of the change measured in Earth years and stellar years, the discovery of America as a stage setting, an unfathomable void -- as painted by Dore -- of masks. Then the boy follows the extraterrestrial away from the road and they walk through a wheat field, cross a stream, climb a hill, cross another field, until they reach a smoldering pasture. 

The Bengal Renaissance - pg. 237

Marx emphasised the following characteristics of the village system: these villages were 'stereotype form of social organism'; in them there was the domestic union of agricultural and manufacturing pursuits; the domestic industry combined 'hand-weaving, hand-spnning and hand-tilling agriculture'; this village system was 'the solid foundation of oriental despotism'; this village system was 'the solid foundation of oriental despotism'; they restrained the human mind within the smallest possible compass, making it the unresisting tool of superstition, enslaving it beneath traditional rules, depriving it of all grandeur and historical energies; these villages took all calamities, like the ruin of empires, cruelties perpetrated in society, the massacre of populaations in towns etc., as nothing more than 'natural events'; human life in these village systems was 'undignified, stagnatory, and vegetative'; the passivity of life in the village systems 'evoked on the other part, in contradistinction, wild aimless, unbounded forces of destruction, and rendered murder itself a religious rite in Hindustan.' Caste and slavery were contaminating distinctions to mark life in the villages; man living in them surrendered to nature and external circumstances without ever seeking to master them for his own good; and these village systems 'transformed a self-developing social state into neverchanging natural destiny.'

The Bengal Renaissance - pg. 235

"England haas broken down the entire framework of Indian society, without any symptoms of reconstitution yet appearing. This loos of his old word, with no gain of new one, imparts a particular kind of melancholy to the present misery of the Hindu, and separates Hindustan, ruled by Britain, from all its ancient traditions and from the whole of its past history."

--Karl Marx

The Bengal Renaissance - pg. 136

They constitute the group about whom Karl Marx
might have observed: "From the Indian natives;
reluctantly and sparingly educated at Calcutta,
under English superintendence, a fresh class is
springing up, endowed with the requirements for
government and imbued with European science."

Introduction To Christianity - pg. 120

The point of departure of this whole approach remains
the idea that the doctrine of the Trinity is the expression
of the historical side of God and therefore of the way in which
God appears in history. Inasmuch as Hegel and - in a different
way - Schelling push this idea to its logical conclusion, they
reach the point where they no longer distinguish conclusion,
they reach the point where they no longer distinguish this
process of the historical self-revelation of God from a God
quietly resting in himself behind it all; instead, they now
understand the process of history as the process of God himself.
The historical form of God then becomes the gradual self-realization
of the divine; thus history certainly becomes the process of the
logos, but even the logos is only real as the process
of history. In other words, this means that it is only gradually in
the course of history that the logos - meaning of all being
- beings itself forth to itself. Thus the "historicization" of the doctrine
of the Trinity, as contained in Monarchianism, now becomes the
"historicization" of God. This again signifies that meaning is no longer
simply the creator of history, instead, history becomes the creator
of meaning and the latter becomes its creation. Karl Marx is the
only one who continued to think resolutely along these lines, by
asserting that if meaning does not precede man then it lies in the
future, which man must himself bring about by his own struggles.