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²⁹ See Sennett, Fall of Public Man. Marx criticizes the tendency to perceive society and impersonal social forces in terms of personality and its symbolization. In the Contribution to the Critique of Hegel's Philosophy of Law, Marx takes issue with Hegel's understanding of state functions in terms of individual personality, his bifurcation of human into individual and citizen, his confusion of the individual and social attributes of the monarch. In On the Jewish Question, Marx attacks the limitations of political emancipation in terms of that same human division and the imposition of “private man” onto the realm of “public man” and the establishment of the rights of private man — to the exclusion of public man — by the political state (Marx, and Engels, , Works, 3:155)Google Scholar. In The Poverty of Philosophy, he criticizes Proudhon as one who “personifies society” (Ibid., 6:152). Marx and Engels explain in The Communist Manifesto that capital is “not a personal power, it is a social power” (Tucker, Marx-Engels Reader, p. 485). Nor is a worker's labor power bought by a capitalist. Rather “he belongs … to the capitalist class” (Ibid., p. 205). These examples illustrate Marx's effort to maintain a distinction between the terms of public and private life and to discourage the tendency to superimpose private imagery onto public life.

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³¹ Ibid., 1:110–11. Thus, the censorship represented the confusion of public and private life. Public life is the realm of the impersonal, law, which is represented under the censorship as private whim. The censorship also persecutes what are public, impersonal ideas, and treats them as if they were “full of personal intrigue and subjective vileness” (Ibid., 1:122). Public action is self-distanced, but the censorship threatens public speech and action and inappropriately invades the private lives and personalities of citizens.

³² “The people sinks partly into political superstition, partly into political disbelief, or completely turning away from political life, become a rabble of private individuals” (Ibid., 1:168). Here Marx makes explicit the effects of the failure to distinguish clearly between public and private, i.e., the inability to recognize and defend one's interest, a denial of the public realm, and the failure of political imagination.

³³ Ibid.

³⁴ Ibid., p. 175.

³⁵ Ibid., p. 177.

³⁶ Ibid., p. 243.

³⁷ Ibid., p. 334.

³⁸ Ibid., p. 337.

³⁹ Ibid., p. 354.

⁴⁰ Ibid., 5:214–15.

⁴¹ Ibid., p. 438.

⁴² Ibid., pp. 432–33.

⁴³ Ibid., p. 401.

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⁵³ Tucker, Marx-Engels Reader, p. 163.

⁵⁴ Ibid., p. 70.

⁵⁵ Sennett, Fall of Public Man, p. 252.

⁵⁶ Gilbert, Marx's Politics, pp. 90, 245, 266–67.

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⁵⁹ Ibid., p. 144.

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⁶⁵ Ibid., 6:56.

⁶⁶ Ibid.

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⁶⁸ Ibid., p. 320.

⁶⁹ Ibid.

⁷⁰ Gilbert, Marx's Politics, pp. 61, 80, 122–23.

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⁷⁷ Ibid., 3:201.

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