Karl Marx diverts the meaning of the Capitalist to focus on the attainment of social power. Marx’s sleight of hand underlines the purpose of the communist manifesto. That is, to conceal the malevolent communist goal of authoritarian power by a few, and project the unpalatable self serving goal onto a plausible identity group. In this case, the Bourgeois.
The Capitalist as defined by the Macquarie dictionary is “someone who has capital, especially extensive capital employed in business enterprise”.
The oxford dictionary extends the meaning of capitalist to mean “a person who uses their wealth to invest in trade and industry for profit in accordance with the principles of capitalism”
However, Marx defines a Capitalist not as a person who employs capital for profit. Marx defines a capitalist as a person who aims to “have not only a purely personal, but social status in production”.
Marx’s addition to his definition of a capitalist is important.
Marx shifts the purpose of a capitalist away from being purely focused on the employment of capital for a return on capital.
In Marx’s definition, the primary purpose of the capitalist is to advance ones’ social status, climb the social hierarchy and manipulate the productive output of society for personal gain. In short, the purpose of a capitalist according to Marx is to gain Social Power.
Social Power is an important distinction.
The threat of the capitalist to Marx was not necessarily their accumulation of wealth. What was threating for Marx was the ability of the capitalist to challenge the “idyllic” social order which he sort. That is, the utopian commune governed by a committee of benevolent despots. The benevolent despots being the ruling politburo of the Communist Party.
For Marx, the Capitalist and all things associated with the accumulation of capital, whether it be private property, family, entrepreneurship or free trade has to end. All social mechanisms that enabled capital accumulation and had the potential to threaten the feudalistic authoritarian rule of a commune society has to be abolished.
Marx in his typical manipulative form claimed that the everyday proletarian has no opportunity to be a capitalist. Marx claims in his Communist Manifesto that wage labour, the most fundamental form of capital accumulation does “not a bit” create any property for the labourer. Marx claims that all wage labour only creates “the kind of property that exploits wage labour”. Marx avoids addressing the simple concept that personal savings provides a foundation for wealth creation and escaping poverty for all individuals. From personal saving, every individual has the opportunity to accumulate capital that overtime can be invested to generate additional income or to accumulate additional assets. In a free market, citizens are empowered to incrementally advance their personal financial position through choices on resource allocation and consumption.
In Marx’s deceitful world of the Proletarian and Bourgeois duality, the opportunity for the “freed serf” to accumulate wealth no longer exists.
As it has come to pass, the Marxist lie that wage labour does not create any property for the labourer is still a lie today. The opportunity for the everyday citizen to accumulate capital wealth and to be a “capitalist” existed at the time of writing (1848) and still exists, nearly 200 years later.
Do these tactics of Marxist manipulation sound familiar?
You need to look no further than critical race theory.
Critical race theory borrows from the Marxist techniques of Epicurus manipulation. The truth of history, culture, and the principles behind knowledge accumulation are misrepresented. The proponents of critical race theory seek the malevolence of centralized authoritarianism to unjustly discriminate against those they see as rivals for social power.
The Liberal RedPill 