er working class of downtrodden laborers (12). Thus, his forthcoming economic principles and philosophy would mirror that belief by maintaining, essentially, an abolition of private property (23). Marx maintained that, in his economic system, labor can "enrich" and "promote" the existence of the laborer, as opposed to a capitalist system, wherein such labor is required for the effectiveness of the society, but nonetheless looked down upon. Marx ardently defended his views concerning a lack of private property. He insisted that, though common society holds no such beliefs concerning an abolition of private property, such a lack occurs, regardless. For one-tenth of a population to have some form of property, nine-tenths of the population must forgo possessing that property. Thus, Marx asserted that his views would remove in name only something that had already, at heart, been removed; he would simply treat that removal in an assisted and official way, promoting fairness in doing so (24).In investigating further the basis of Marx's philosophy, one must note the shared belief of Hegel's and Marx's Dialectics. Dialectics is a philosophy at the heart of Marxism; it holds that all things exist not as what they are, but that every thing is in a transitory stage. An acorn is not simply an acorn; it is a future oak tree. A caterpillar exists as a future butterfly. By this philosophy, which can be understood and accepted rather simply (without an offhand disregard for the uniqueness and importance of each individual present stage of an object); it is Marx's later social implication of this philosophy which would meet resistance (Marx, Capital 103). As it were, Marx's Dialectics, at their heart, were simply a method whereby he claimed to understand more the essence of something, rather than its appearance. An appearance alone- the acorn, the caterpillar- fundamentally ignored the essence of something; the future oak tree, the futu...
