This is a distinctive aspect of Marx’s socialism. Everything that other socialists thought was wrong with capitalists, with greed, or with some moral property of individuals, Marx argued was a property of the ensembled social relations — that is, of capital as a way of organizing society as a whole. This is how he uses Dante. He takes his readers through political economy, showing how everything that his socialist readers think is wrong with capitalism has to be pinned on capital as a social formation — not on individual buyers, sellers, producers, and exchangers.
This stance introduces two big changes into socialist beliefs, practice, and politics. First, it ceases to divide the world into good guys and bad guys. What makes the proletariat special for Marx? It’s not that they have some inherent moral qualities that make them purer or more innocent than everyone else. Rather, it’s that they have the power and the interest in transforming society in a socialist direction.
Second, for Marx, the movement out of capitalism into a postcapitalist society is a problem to be solved. He gives us a critique of political economy and capital, but he doesn’t tell us what a postcapitalist society would look like. He’s not a utopian socialist; he doesn’t paint a rosy picture or give us a blueprint of how to organize society, because he thinks that’s the thing we have to figure out.
Part of this depersonalization is that we don’t have the answer in our back pocket. The answer isn’t just to turn power over to a new group of people. We have to come up with a new way of organizing society, and a new way of organizing the production of wealth, in order to avoid the problems that socialists were diagnosing in the current economy.