Marx, however, bases his entire argument on one seminal tenet: the materialistic principle. Through the materialistic principle he develops the first, second and third historical acts each happening simultaneously. These acts, says Marx, allows for the creation of culture; more specifically, the deliberate (read intentional, in the philosophic sense) methods for expressing their lives. Thus, the first premise of human existence is instantiated: individuals must be in a position to live in order to make history. Hence, to Marx, existence is both what real humans produce, and not less, how they produce. Marx makes no analogous arguments to any organism or the such; instead, he points towards the increasing complexity from family, through tribal, ancient communal, feudal, to industrial societies. Marx never loses sight of the importance of real humans, producing real culture from which mental production of ideas arise. Hence ideas begin with the concrete and rise to the abstract - not the other way round as the Hegelians would insist. The division of labour arises out of the need for individuals to produce products from material labour. Unlike Spencer, however, Marx believes in a class consciousness that is produced when one is locked into his or her division; this consciousness may appear to represent something unreal because it is so abstracted from everyday life, and so far removed from our accustomed mode of existence, the original primitive familial, or tribal, social relations. Since division of labour exists, then men come into conflict with each other; this conflict, however, is different than Spencer's struggle in that it is class conflict because of the separation of labour. The class wars are played out between the ``have''s and the ``have not''s. Ultimately, utopia will be reached when the lower classes rid themselves of false consciousness... when they rise up against the ``haves'' and establish communism universally.