First of all, Marx supported the Enlightenment paradigm of the philosophy of history and its metaphysics of “progress”, although, on the other hand, he had criticized the Enlightenment ideology of the “free” and “equal” subjects of circulation, as well as the illusion, associated with the latter ideology, of politics (this was for the most part expressed by the young Marx).
Secondly, Marx criticized, unlike most Marxists, “abstract labor”, but remained ambiguous with regard to this critique and moreover persisted in using a universalist, transhistorical, general and abstract concept of “labor”; in this sense, as well, he displays the still unsupplanted legacy of the Enlightenment and of Protestantism. Thirdly, it was precisely the “positive” Marx, the theoretician of modernization, who had a mistaken understanding of the “working class”, and of the “class struggle” as a lever of social liberation, conceiving them in the framework of an “ontology of labor”, whereas, in reality, they were merely the self-legitimization of the bearers of “abstract labor” within value, whose “struggle for recognition”, as juridical and civil subjects in capitalism, was a movement for integration into the “iron cage” (Max Weber) of modernity, which excludes any categorical critique
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