“Man, if I get a chance to speak on the microphone, I've got to say something somewhere in there. You know, I'm going to laugh and have fun, too, but something has to be said that has some substance, because this is a platform, and the power that we have with words and with this microphone is phenomenal.”

“Common sense is not so common.”

“CoMMOn SeNSe iS nOt sO cOmMOn aMoNg coMMon pEOPLe...”

“Our challenge is to remind ourselves that we do have common interest, common grounds, and common dreams.”

“The common theme of common sense is that it’s commonly rejected as uncommonly demanding.”

“Google and Apple offer the image of a pseudo-commons to Internet users. That image recalls Nick Dyer-Whiteford's claim that, in light of the structural failures of neoliberal policies, capital could "turn to a 'Plan B', in which limited versions of commons, pollution trading schemes, community development and open-source and file-sharing practices are introduced as subordinate aspects of a capitalist economy, where voluntary cooperation subsidizes profit. One can think here of how Web 2.0 re-appropriates many of the innovations of radical digital activists, and converts them into a source of rent." Indeed, with the rise of the trademarked Digital Commons software platform and with the proliferation of university-based digital and media commons (which are typically limited to fee-paying and/or employed university community members), the very concept of the digital commons appears to be one of these reappropriations. But if, as part of what James Boyle describes as the "Second Closure Movement," this very rhetorical move signals the temporary defeats of the after-globalization and radical hacker movements that claimed the language of the commons, perhaps the advocacy for ownership of digital wares (or at least a form of unalienable, absolute possession, whether individual or communal) would provide a strategic ballast against the proprietary control of large swathes of information by apparently benevolent corporations and institutions. While still dangling in mid-air, the information commodity's consumption might thereby be placed more solidly on common ground.”

“For we conceive it as the aim of a philosopher, as such, to do somewhat more than define and formulate the common normal opinions of mankind. His function is to tell men what they ought to think, rather than what they do think: he is expected to transcend Common Sense in his premises, and is allowed a certain divergence from Common Sense in his conclusions. It is true that the limits of this deviation are firmly, though indefinitely, fixed: the truth of a philosopher's premises will always be tested by the acceptability of his conclusions: if in any important point he be found in flagrant conflict with common opinion, his method is likely to be declared invalid. Still, though he is expected to establish and concatenate at least the main part of the commonly accepted moral rules, he is not necessarily bound to take them as the basis on which his own system is constructed. Rather, we should expect that the history of Moral Philosophy--so far at least as those whom we may call orthodox thinkers are concerned--would be a history of attempts to enunciate, in full breadth and clearness, those primary intuitions of Reason, by the scientific application of which the common moral thought of mankind may be at once systematized and corrected.”

“The euro is our common fate, and Europe is our common future.”

“Common sense will tell us, thatthe power which hath endeavoured to subdue us, is of all others, themost improper to defend us.”

“I rejoice to concur with the common reader; for by the common sense of readers, uncorrupted by literary prejudices, after all the refinements of subtilty and the dogmatism of learning, must be finally decided all claim to poetical honours.”

“common sense is embedded in common things”