The argument in the passage is similar to Marx’s critique of bourgeois rights, 
as articulated in On the Jewish Question. Marx argued that so-called “natural” 
or “human” rights are not universal moral truths but historical expressions of 
capitalist civil society, built around an abstract, isolated individual. As he 
put it, the right to liberty is based not on social relations but on “the 
separation of man from man,” and it culminates in the right to property, 
understood as “the right to enjoy and dispose of one’s property as one wills, 
without regard for other men.” So for Marx, the coexistence of expanding formal 
rights with exploding economic inequality is not a paradox: rights secure legal 
equality while leaving untouched the material relations that generate 
inequality.

Marx’s distinction between political emancipation and human emancipation helps 
explain both the instability of rights gains and their compatibility with 
growing corporate power. Political emancipation, the extension of civil and 
legal rights, can advance significantly while class domination deepens at the 
same time, because property relations remain sacrosanct. This is why Marx could 
insist that the “rights of man” ultimately protect “egoistic man” in civil 
society. From this standpoint, the book’s pairing of Rawls and James M. 
Buchanan is defensible: despite their differences. Both operate within an 
individualist framework that takes private property and rational choice as 
given. Buchanan’s constitutional political economy makes this especially 
explicit. In Marxian terms, then, individual-rights theory does not merely fail 
to prevent inequality; it actively stabilizes the social conditions that 
produce it, rendering rights achievements both limited and reversible.


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