Maria Mies, Patriarchy and Accumulation on a World Scale: Women in the International Divison of Labour page 35

Many feminists in the United States and Europe have, together with critical scientists and ecologists, begun to criticize the dualistic and destructive paradigm of Western science and technology. Drawing their inspiration from C.G. Jung's psychology, humanistic psychology, non-dualistic 'Eastern' spirituality, particularly Taoism and other oriental philosophies, they propose a new holistic paradigm, the New Age paradigm. This emphasis on the fact that in our world everything is connected with everything and influences everything is definitely an approach which goes along with much of the feminist rebellion and vision of a future society. However, if this desire to 'become whole' again, and to build bridges across all the cleavages and segmentations White Man has created is not to be frustrated again, it is necessary that the New Age feminists, the ec-feminists and others open their eyes and minds to the real colonies whose exploitation also guarantees them the luxury of indulging in 'Eastern spirituality' and 'therapy'. In other words, if the holistic paradigm is nothing but an affair of a new spiritualism or consciousness, if it does not identify and fight against the global system of capitalist accumulation and exploitation, it will end up by becoming a pioneering movement for the legitimization of the next round of the destructive production of capitalism. This round will not focus on the production and marketing of such crude material commodities as cars and refrigerators, but on non-material commodities like religion, therapies, friendship, spirituality, and also on violence and warfare, of course with the full use of the 'New Age' technologies.

Etienne de la Boétie, The Politics of Obedience: The Discourse of Voluntary Servitude page 26

The fact is that the tyrant is never truly loved, nor does he love. Friendship is a sacred word, a holy thing; it is never developed except between persons of character, and never takes root except through mutual respect; it flourishes not so much by kindnesses as by sincerity. What makes one friend sure of another is the knowledge of his integrity: as guarantees he has his friend's fine nature, his honor, his constancy....

Although it might not be impossible, yet it would be difficult to find true friendship in a tyrant; elevated above others and having no companions, he finds himself already beyond the pale of friendship, which receives its real sustenance from an equality that, to proceed without a limp, must have its two limbs equal. That is why there is honor among thieves (or so it is reported) in the sharing of the booty; they are peers and comrades; if they are not fond of one another they at least respect one another and do not seek to lessen their strength by squabbling. But the favorites of a tyrant can never feel entirely secure, and the less so because he has learned from them that he is all powerful and unlimited by any law or obligation.