Marxism distinguishes between 'private property'—the means of production used to exploit labor—and 'personal property'—items for individual use. Marxists advocate for the social ownership of the means of production (abolishing private property) while maintaining that individuals should retain personal possessions for their own use and comfort.

In Marxist historical materialism, 'Primitive Communism' refers to the earliest stage of human social organization. During this era, society was characterized by communal ownership of resources and the absence of private property, social classes, or a formal state apparatus. It existed long before the development of complex agrarian societies that necessitated the creation of the state to protect private interests.

The provided answer identifies Karl Marx as the critic of parliamentary systems. Marx argued that bourgeois parliaments were mere 'talking shops' and advocated for a system where representation is based on social and economic functions rather than geographic districts. This perspective aligns with his broader critique of liberal democratic institutions and his vision for a proletarian state structure.

Daniel Bell is famously associated with the 'end of ideology' thesis, which argued that the traditional ideological conflicts of the 20th century were fading. Therefore, the claim that he spoke of 'ideology without an end' is factually incorrect in the context of political theory literature.

The proletariat refers to the working classes, or those who do not own the means of production. In Marxist theory, the proletariat is the class that is exploited by the capitalist class and must rise up to overthrow them in a revolution. This class is defined by its reliance on selling its labor power to survive, standing in direct opposition to the bourgeoisie who own the capital.

Frantz Fanon argued that decolonization is a transformative process that requires the total dismantling of colonial structures. He posited that violence is often a necessary response to the inherent violence of colonial rule. Furthermore, he emphasized that successful liberation requires the mobilization of the masses and the reclamation of a national culture, which serves to restore the dignity and identity of the colonized people.

In Marxist theory, the state is not a natural or divine entity but a man-made instrument of class rule. Marx and Engels argued that the state emerged as a product of class antagonisms to protect the interests of the dominant economic class. Consequently, the state is viewed as a tool of oppression that will eventually wither away once class distinctions are abolished in a communist society.

Marxist theory distinguishes between private property (means of production) and personal property (items for individual use). In a communist society, the private ownership of the means of production is abolished to end exploitation, but individuals retain the right to personal property. This distinction is central to the Marxist critique of capitalism and the vision of a classless society where resources are collectively managed for the benefit of all.

Marxist theory defines the state as an instrument of class rule. The 'dictatorship of the proletariat' is envisioned as a transitional phase where the working class (the majority) uses state power to suppress the former ruling class (the bourgeoisie, a minority) to prevent counter-revolution and facilitate the eventual transition to a classless, stateless communist society.

Marx argued that the motive force of history is the material conditions of production, specifically the class struggle arising from economic relations. Since the options provided (God's will, great ideas, great personalities) represent idealist interpretations of history, they are rejected by Marxian historical materialism. Therefore, 'None of these' is the correct choice, as the true answer is the dialectical process of material and economic forces.