If we characterize communism itself -- which because of its character as negation of the negation, as appropriation of the human essence which is mediated with itself through the negation of private property, is not yet the true, self-generating position [ Position ], but one generated by private property... [Here, the corner of the page has been torn away, and only fragments on the six sentences remain, rendering it impossible to understand.] ... the real estrangement of human life remains and is all the greater the more one is conscious of it as such, it can only be attained once communism is established. In order to supersede the idea of private property, the idea of communism is enough. In order to supersede private property as it actually exists, real communist activity is necessary. History will give rise to such activity, and the movement which we already know in thought to be a self-superseding movement will in reality undergo a very difficult and protracted process. But we must look upon it as a real advance that we have gained, at the outset, an awareness of the limits as well as the goal of this historical movement and are in a position to see beyond it.
When communist workmen gather together, their immediate aim is instruction, propaganda, etc. But at the same time, they acquire a new need -- the need for society -- and what appears as a means had become an end. This practical development can be most strikingly observed in the gatherings of French socialist workers. Smoking, eating, and drinking, etc., are no longer means of creating links between people. Company, association, conversation, which in turn has society as its goal, is enough for them.
The brotherhood of man is not a hollow phrase, it is a reality, and the nobility of man shines forth upon us from their work-worn figures.
When political economy maintains that supply and demand always balance each other, it immediately forgets its own assertion that the supply of people (the theory of population) always exceeds the demand and that therefore the disproportion between supply and demand finds its most striking expression in what is the essential goal of production -- the existence of man.
The extent to which money, which appears to be a means, is the true power and the sole end -- the extent to which in general the means which gives me being and which appropriates for me alien and objective being, is an end in itself... is apparent from the fact that landed property, where the soil is the source of life, and the horse and the sword, where they are the true means of life, are also recognized as the actual political powers. In the Middle Ages, an Estate becomes emancipated as soon as it is allowed to bear a sword. Among nomadic peoples, it is the horse which makes one into a free man and a participant in the life of the community.
We said above that man is regressing to the cave dwelling, etc. -- but in an estranged, repugnant form. The savage in his cave -- an element of nature which is freely available for his use and shelter -- does not experience his environment as alien; he feels just as much at home as a fish in water. But the poor man's basement dwelling is an uncongenial element, an "alien, restrictive power which only surrenders itself to him at the expense of his sweat and blood". He cannot look upon it as his home, as somewhere he can call his own. Instead, he finds himself in someone else's house, in an alien house, whose owner lies in wait for him every day, and evicts him if he fails to pay the rent. At the same time, he is aware of the difference in quality between his own dwelling and those other-worldly human dwellings which exist in the heaven of wealth.
Estrangement appears not only in the fact that the means of my life belong to another and that my desire is the inaccessible possession of another, but also in the fact that all things are other than themselves, that my activity is other than itself, and that finally -- and this goes for the capitalists too -- an inhuman power rules over everything.
There is one form of inactive and extravagant wealth, given over exclusively to pleasure, the owner of which is active as a merely ephemeral individual, rushing about erratically. He looks upon the slave labor of others, their human sweat and blood, as they prey of his desires, and regards man in general -- including himself -- as a futile and sacrificial being.