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The alienated labor is part of a process of domination imposed on individuals, individuals who are to be treated only as means to the achievement of others and not as ends in themselves, are treated with instruments and not as people and, finally, are Marx's objection to the State of bourgeois right, to a certain formalist republicanism, part of his conclusion that civil society can not sustain itself in a state that is structured on disposal or claims that only the idea of freedom, but without interest or able to effect it. And, if there is interest in the establishment of a universal emancipation and freedom, it dissolves in the particularities of capitalist mode of production. Therefore, the realization of freedom, in addition to legal formalism, can only take place if the sphere of production is subject to the control of those who produce. This is, according to Marx, the first step towards the achievement of emancipation. The obnoxious (1998). One being considered primarily as independent as soon as they sustain on its own feet, and can only be sustained primarily on its own feet as soon owes its existence to himself. A man who lives the favors of another is regarded as a dependent. But I live completely favors from others when they should not just maintaining my life, but when he also has created my life, when it is the source of my life, and my life has necessarily such a plea out self when she is not my own creation. Creation is therefore a representation (Vorstellung) very difficult to be eliminated from the consciousness of the people. The being-for-itself (Durchsichselbstsein) of nature and man is inconceivable to him because it contradicts the odds of practical life. In this sense, Marx conceives only the possibility of an ethic from the overcoming of selfish individualism and possessive, from overcoming the dichotomy between individual (bourgeois) and the citizen that allows either the domination of egoistic forces of civil society that isolate the individual's essence Community, now the domination of an abstract entity - the state - disconnected from the real lives of men. In both situations, there is a denial of freedom in the republican sense. Therefore, the policy Marx presupposes the actual existence of the res publica.
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Otuđeni rad je dio procesa dominacije nametnutog pojedinaca, pojedinci koji su se tretirati samo kao sredstvo za ostvarenje drugih, a ne završava u sebi, tretiraju s instrumentima, a ne kao ljudi i, konačno, su Marxov zamjerka državi buržoaskog prava, u određenoj formalizma republikanizma, dio svog zaključka da je civilno društvo ne može se održati u državi koja je strukturirana na raspolaganju i tvrdi da je samo ideja o slobodi, ali bez kamata ili moći utjecati. A, ako postoji interes za uspostavu univerzalnog emancipacije i slobode, otapa se u posebnosti kapitalističkog načina proizvodnje. Dakle, ostvarenje slobode, osim pravnog formalizma, može se održati ako je sfera proizvodnje podliježe kontroli onih koji proizvode. To je, prema Marksu, što je prvi korak prema postizanju emancipacije. Antipatičan (1998). Jedan se smatra prvenstveno kao samostalna čim održati na vlastitim nogama, a može se održati prvenstveno na vlastite noge čim duguje svoje postojanje u sebi. Čovjek koji živi favorizira drugoga smatra ovisni. Ali ja živim posve favorizira od drugih kad su ne samo treba održavati moj život, ali kad je on također stvorio moj život, kada je izvor mog života i moj život ima nužno takvog prigovora out samouprave, kada ona nije moja kreacija. Stvaranje je dakle zastupljenost (Vorstellung) vrlo teško biti eliminiran iz svijesti naroda. Bitka-za-sebe (Durchsichselbstsein) prirode i čovjeka je nezamislivo mu jer proturječi izgledi praktičnom životu. U tom smislu, Marx shvaća samo mogućnost etiku iz prevladavanje sebičnog individualizma i posesivan, na prevladati dihotomiju između pojedinca (građanska), a građanin koji omogućuje bilo dominacija egoističnih snaga civilnog društva da se izolirati pojedinca Bit zajednica, sada dominacija apstraktan entitet - država - isključen iz stvarnog života ljudi. U obje situacije, tu je uskraćivanje slobode u republičkim smislu. Stoga pravila Marx pretpostavlja stvarni postojanje res publica.