though men had a right to appropriate, by their labour, each one to himself, as much of
the things of nature as he could use:

What one has, one ought to use; and whatever he does, he should do with all his might.

Every man has a property in his person, This nobody has a right to, but himself.

In instinct alone, man had everything he needed in order to live in the state of nature; in a cultivated reason, he has only what he needs to live in society.

but in Utopia, where every man has a right to everything, they all know that if care is taken to keep the public stores full no private man can want anything; for among them there is no unequal distribution, so that no man is poor, none in necessity, and though no man has anything, yet they are all rich; for what can make a man so rich as to lead a serene and cheerful life, free from anxieties; neither apprehending want himself, nor vexed with the endless complaints of his wife?

Every man's Reason is sufficient for his guidance, if used.

Each man should have all he earns, whether by brain or body; and the director, the great industrial leader, is one of the greatest of earners, and should have a proportional reward; but no man should live on the earnings of another, and there should not be too gross inequality between service and reward.

Let every man be respected as an individual and no man idolized.

Everything ought to be open, — but not indifferently to every man.

Man should not consider his material possessions as his own, but as common to all, so as to share them without hesitation when others are in need

It is every man's obligation to put back into the world at least the equivalent of what he takes out of it.

He who knows that enough is enough will always have enough.

"The means of production being the collective work of humanity, the product should be the collective property of the race. Individual appropriation is neither just nor serviceable. All belongs to all. All things are for all men, since all men have need of them, since all men have worked in the measure of their strength to produce them, and since it is not possible to evaluate every one's part in the production of the world's wealth.
All things are for all. Here is an immense stock of tools and implements; here are all those iron slaves which we call machines, which saw and plane, spin and weave for us, unmaking and remaking, working up raw matter to produce the marvels of our time. But nobody has the right to seize a single one of these machines and say, "This is mine; if you want to use it you must pay me a tax on each of your products," any more than the feudal lord of medieval times had the right to say to the peasant, "This hill, this meadow belong to me, and you must pay me a tax on every sheaf of corn you reap, on every rick you build."
All is for all! If the man and the woman bear their fair share of work, they have a right to their fair share of all that is produced by all, and that share is enough to secure them well-being. No more of such vague formulas as "The Right to work," or "To each the whole result of his labour." What we proclaim is The Right to Well-Being: Well-Being for All!"

There was no limit to what one man might do, if he gave all, and held back nothing.