One of the great, even if unfortunately, now half-forgotten sociologists of the last century, did famously write that one of the uses of “sociological imagination” is the capacity to read “public issues” within “private troubles” (Mills 1959). It is the essence not only of sociology but also of political life to turn what I might see as my “private troubles” into “public issues”, that I therefore share with many others. From biography to history. Or, as one of my mentors in Santa Barbara, Dick Flacks, used to say, indeed inspiring himself to C. Wright Mills, from “making life” to “making history” (Flacks 1988). Such a transformation is at the very roots of political consciousness and organizing. At the end of the 19th century, in the Po Valley of Italy, among the very first organizations of the working class, especially among the most destitute, the daily workers, a motto started circulating, “United we are everything, divided we are canaille!”. The proletarian who is overwhelmed within his own private troubles is canaille, riffraff, rabble. In one of the most lucid insights of Foucault’s “sociology” (Foucault 1975), he is nothing but a “delinquent”, when he tries to round up his miserly income by preying on other poor people in his milieu. He is the product of the prison and of the police, who are happier than ever to transform dangerous “illegalities” into a useful “delinquency”.