2. Underlying many manifestations of sexism and of racism is class domination based on economic exploitation and profit-motive, cultural captivity, colonialism and neo-colonialism.
3. The owners and controllers of capital monopolize the production of virtually everything enjoyable or useful. This monopolization creates two classes of people: capitalists and workers. Capitalists have to stay in business by keeping costs (including wages) down and maximizing profits. Workers have to stay alive by maximizing their wages to ensure adequate purchasing power as consumers. The result of a system based on these two all-inclusive sets of conflicting needs is an unending and often vicious struggle between the two classes, namely the class struggle.
2. For the Marxist, the praxis, and the truth that comes from it, are partisan praxis and truth because the fundamental structure of history is characterized by class-struggle. There follows, then, the objective necessity to enter into the class struggle, which is the dialectical opposite of the relationship of exploitation, which is being condemned. For the Marxist, the truth is a truth of class: there is no truth but the truth in the struggle of the revolutionary class. The fundamental law of history, which is the law of class struggle, implies that society is founded on violence. To the violence which constitutes the relationship of the domination of the rich over the poor, there corresponds the counter-violence of the revolution, by means of which this domination will be reversed. The class struggle is presented as an objective, necessary law. Upon entering this process on behalf of the oppressed, one "makes" truth, one acts "scientifically". Consequently, the conception of the truth goes hand in hand with the affirmation of necessary violence, and so, of a political amorality. Within this perspective, any reference to ethical requirements calling for courageous and radical institutional and structural reforms makes no sense. The fundamental law of class struggle has a global and universal character. It is reflected in all the spheres of existence: religious, ethical, cultural, and institutional. As far as this law is concerned, none of these spheres is autonomous. In each of them this law constitutes the determining element. In particular, the very nature of ethics is radically called into question because of the borrowing of these theses from Marxism. In fact, it is the transcendent character of the distinction between good and evil, the principle of morality, which is implicitly denied in the perspective of the class struggle. (Sacred Congregation for the Doctrine of the Faith, 1984).