The state of nature is therefore not the same as the state of war as it is according to Hobbes. It can, however, be put into a state of war, especially in a state of war for property conflicts. While the state of nature is that of freedom, in which men recognize the law of nature and therefore do not harm each other, the state of war between two or more men begins as soon as one man declares war on another by stealing war from him or trying to make him his slave. Since there is no civil power in the state of nature against which people can appeal, and since the law of nature allows them to defend their own lives, they can then kill those who would appeal to them. Since the natural state does not have civilian authority, it is likely that the war will continue after the start of the war. And this is one of the strongest reasons why men must leave the state of nature by coming together to form a civilian government. The German philosopher Karl Marx looked at the social order differently. By focusing on the transition from pre-capitalist to capitalist economies and their effects on society, he developed a theory of social order centered on the economic structure of society and the social relations that contributed to the production of goods. His point of view identifies the origins of the social order in the practices and interactions of daily life, as well as in those related to rituals and important events. In other words, it is a theory of social order that puts culture first.
In response to this problem, Marx developed the concept of bad conscience. Misrepresentation is a state in which a person`s beliefs, ideals or ideologies are not in the person`s best interests. In fact, it is the ideology of the ruling class (here bourgeois capitalists) that is imposed on the proletariat. Ideas such as the emphasis on competition over cooperation, hard work as a self-wage, the individual as an isolated master of their own wealth and ruins, etc., clearly benefit the owners of the industry. As a result, workers` claims to a state of bad conscience are less likely to call into question their place in society and assume individual responsibility for existing conditions. Other authors have argued that consent to join society is not necessarily the approval of their government. To do so, the government must be established according to a government constitution in accordance with the unwritten constitutions of nature and society.  At that time, power moved from the hands of the aristocracy and “old money” to the new class of the emerging bourgeoisie, which, during his lifetime, amassed fortunes.