Marxism posits that history is defined by the struggle between opposing classes, specifically the bourgeoisie and the proletariat. Revolutions occur when the existing relations of production become a fetter on the development of productive forces, leading to a systemic collapse and the emergence of a new social order through class conflict.

Marxist theory posits that the state and its legal apparatus are instruments of the ruling class designed to maintain capitalist exploitation. Consequently, the idea that the poor could achieve genuine justice within a capitalist framework is rejected by Marxists, who argue that true justice requires the abolition of class-based structures and the transition to a socialist society.

Joseph-Pierre Proudhon, a French philosopher and the first person to self-identify as an anarchist, wrote 'The Philosophy of Poverty' (1846). The work explores the economic and social structures of society, arguing that property is theft. It famously prompted Karl Marx to write a rebuttal titled 'The Poverty of Philosophy', marking a significant intellectual divide between anarchist and Marxist thought.

Marx argued that capitalism was a revolutionary force that destroyed feudal relations and spurred massive industrial development. He believed that by expanding markets and production globally, capitalism forced all nations to adopt its mode of production, thereby 'removing' traditional underdevelopment associated with feudalism, even while creating new forms of exploitation.

Marxist theory views the state not as a neutral arbiter of justice or a natural entity, but as an instrument of class rule. It exists to protect the interests of the dominant economic class, maintaining the status quo and suppressing the subordinate classes through legal, political, and coercive mechanisms.

Marx was deeply influenced by the French revolutionary tradition, particularly the events of 1789. He analyzed the French Revolution as a classic example of a bourgeois revolution that replaced feudalism with capitalism. This historical experience provided him with a framework for understanding class struggle, the role of political violence, and the potential for radical social transformation through revolutionary upheaval.

In the 'Communist Manifesto', Marx and Engels outline that the immediate aim of the Communists is the formation of the proletariat into a class, the overthrow of the bourgeois supremacy, and the conquest of political power by the proletariat. These steps are considered essential precursors to the ultimate goal of abolishing private property and establishing a classless society free from exploitation.

Marxist theory distinguishes between the economic 'base' (substructure) and the 'superstructure'. The base consists of the means and relations of production. The superstructure, which includes politics, law, religion, and ideology, is shaped by the economic base. Politics is thus viewed as a reflection of the underlying economic interests of the ruling class, serving to maintain the existing mode of production.

Karl Marx argued that the state is not a neutral arbiter but an instrument of class rule. In his view, the ruling class uses the state apparatus to maintain its dominance and exploit the proletariat. This perspective is central to Marxist political theory, which posits that the state will eventually wither away following the transition to a classless communist society.

Critics often argue that Marx's historical materialism is overly deterministic, ignores individual agency, or fails to account for non-economic factors. However, arguing that he gave 'undue place to social forces' is generally considered an invalid criticism, as social forces are central to his analysis. Critics usually argue he gave too much weight to economic forces, not social ones, making option B an inaccurate basis for critique.