Like Tocqueville, who described a faceless and bureaucratic despotism with no identifiable despot, Marx also broke with classical thinkers who spoke of a single tyrant and with Montesquieu, who discussed the nature of the single despot. Instead, Marx set out to analyse "the despotism of capital". Fundamentally, Marx assumed that human history involves transforming human nature, which encompasses both human beings and material objects. Humans recognise that they possess both actual and potential selves. For both Marx and Hegel, self-development begins with an experience of internal alienation stemming from this recognition, followed by a realisation that the actual self, as a subjective agent, renders its potential counterpart an object to be apprehended. Marx further argues that by moulding nature in desired ways the subject takes the object as its own and thus permits the individual to be actualised as fully human. For Marx, the human nature – , or species-being – exists as a function of human labour. Fundamental to Marx's idea of meaningful labour is the proposition that for a subject to come to terms with its alienated object it must first exert influence upon literal, material objects in the subject's world. Marx acknowledges that Hegel "grasps the nature of work and comprehends objective man, authentic because actual, as the result of his ", but characterises Hegelian self-development as unduly "spiritual" and abstract. Marx thus departs from Hegel by insisting that "the fact that man is a corporeal, actual, sentient, objective being with natural capacities means that he has actual, sensuous objects for his nature as objects of his life-expression, or that he can only express his life in actual sensuous objects". Consequently, Marx revises Hegelian "work" into material "labour" and in the context of human capacity to transform nature the term "labour power".