In all times and ages, political crimes have always been punished more severely than others – even in the… — Alexandre Kojève

The being invested with authority is then necessarily an agent, and the authoritarian act is always an absolute (conscious and free) act. However, the authoritarian act is distinguished from all other acts by the fact that it does not encounter opposition from the person or persons towards whom it is directed. This in turn presupposes both the possibility of opposing it and the conscious and voluntary renunciation of realising this possibility.

If, in order to make someone get out of my room, I have to use force, I have to change my own behaviour to realise the act in question, and I show through this behaviour that I have no authority; things are completely different if I do not move and this person leaves the room, that is to say, changes, as a result of my simply saying 'get out!' If the given order provokes a discussion, that is to say, forces the one who gives it to do something himself – namely engage in a discussion – as a function of this order, then there is no authority. And even less so if the discussion leads to giving up the order or even to a compromise, that is to say, precisely to changing the act that was supposed to provoke an outward change without itself changing.

As for the Minority, its very existence proves that it does not recognise the Authority of the Majority, since forming a minority means precisely being opposed to the majority, and so 'reacting' (in one way or another) against its acts. But, where there is no Authority, 'reactions' can only be removed by force. Therefore, wherever the Majority claims a sui generis would-be 'Authority' resulting form its sheer number, it is in fact claiming pure and simple force. (A regime that is based purely and solely on a majority is a regime founded on force only. The 'majority' regime can therefore be contrasted with the 'authoritarian' one; the latter rests on Authority, while the former rests on force.)