Marx is often accused of phrase mongering, exemplified by his naming of the three elements in the political philosophy named after him, Marxism:
(1) Theory of Dialectic Material,
(2) Theory of Dialectical Material Epistemology, and
(3) Material Dialectics.
But, in the GUTUL framework, Table 9-1, Marx’s brilliance and the clarity in his theory become evident.
(1) In his Theory of Dialectic Material, Marx calls (A) “xxx being as itself” the “first substance” or the “objective material” and (B) “our consciousness of xxx being as itself” the “second material” or the “subjective material.”
(2) In his Theory of Dialectic Material Epistemology, Marx realizes our knowledge or consciousness, “our consciousness of xxx being as itself,” is always presented in “pairs of opposites” such as “before versus after,” “something versus nothing,” “true versus false,” “life versus death,” “self versus other,” etc. But, “our consciousness of xxx being in itself” is either the “struggle of the opposites” or the “unity of the opposites” – (A) the former of which is our asymmetrical and dualistic heart or nature and (B) the latter of which is our symmetrical and non-dualistic heart or nature.
(3) Then, in his Theory of Material Dialectics, Marx realizes the fundamental law or nature of the Universe (i.e. “xxx being in itself“) is also the “unity of the opposites” or symmetry and non-duality, that is, “change without change (i.e. change in form and no change in nature).”
Marxism, simply and beautifully stated, is to articulate clearly (i.e. unmistakably) the cause of the “struggle of the opposites” and to promote cleanly (i.e. unambiguously) the “unity of the opposites” which he says is the fundamental law or nature of the Universe.