For example, education is not for the likes of them. But outside the walls of the family abode, in civil society, governed by private property, love is quite out of place. So, for all their differences, Hegel agrees with Hobbes that the State is needed to stop the citizens from destroying each other. Marx's critique of Hegel takes a huge step forwards in 1843, when he criticises Hegel's Philosophy of Right. He sees now that Hegel's attempt at reconciliation is a swindle.
Human life demands the transcendence of family, private property and the state.
A few months later, Marx is clear that this transcendence takes the form of humans producing for each other humanly, that is, in mutual love. But Marx could only make this advance through his critical study of the false solutions which philosophy had propounded for the problems it had itself uncovered. All of these great thinkers, whether slave-owner, feudal monk or bourgeois professor, has to be studied with care, for they have probed the contradictions arising from the unity and conflict between alienation and sociality. Now, Marx can show, these problems can be resolved, not in philosophical discourse, but in revolutionary practice, and this must be inspired by the critique of philosophy. That is why we must not pick out the 'nice' statements of the philosophers, the ones which seem to fit our own notions.