> Describing is not the same as justifying. Nature is what created us as individuals.
We have little means of empirically separating what is natural versus social construct (or even qualifying what such a distinction means) when it comes to human behavior and society. Claiming that our nature makes inevitable that societies require some significant portion of their constituents to suffer is not simple description, it's a conceit that, like most naturalistic fallacies, is consistently used to excuse and justify existing social order. Viz evopsych, etc.
The premise I'm contesting is that minimizing suffering due to social constructs necessitates homogeny, which is a condition that narratively pits potential social orders against the individual.
> It sounds to me like you're conflating the Communist Manifesto with Capital...It is not a critique of any extant society
The Manifesto contains the class struggle interpretation of history, the labor theory of value, excess value, the means of production, etc. Those are all models and critiques of extant society. It is not as descriptive or theoretical a work as Capital, but it primarily argues for a model of things as they are and have been. To my decades-old recollection only the third section is focused on ideal societies, and a large portion of that on contemporary political movements.
You can disagree with those models of extant society, or like me view them as historically significant but superseded theories, but you must admit the fundamental contrast to something like Moore's Utopia. They both have explicit normative perspective, but the Manifesto's are constructed out of an analysis of existing conditions, whereas Utopia is primarily concerned with describing the order of its hypothetical social ideal. Books like The Road to Serfdom are rarely framed as being utopian despite primarily being normative.
Politics is the art of the possible. Labeling perspectives on social order as "utopian" is a move designed to exclude them from the realm of possibility. I also first read the Manifesto in a political philosophy course as part of a unit on utopianism. It was only years later I realized the framing by the right-libertarian professor to demarcate it from serious political philosophy, despite post-Marxism having at least as comparable a profile as an academic philosophical tradition to the just-market apologetics that made up the remainder of the course.