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Throughout volume 1 (as far as I've read, anyway) Marx describes the capitalist as the embodiment or representation of capital.
In vol. 1, chapter 4, when discussing the circulation of capital:
As the conscious representative of [the circulation of capital], the possessor of money becomes a capitalist. His person, or rather his pocket, is the point from which the money starts and to which it returns. The expansion of value, which is the objective basis or main-spring of the circulation M-C-M, becomes his subjective aim, and it is only in so far as the appropriation of ever more and more wealth in the abstract becomes the sole motive of his operations, that he functions as a capitalist, that is, as capital personified and endowed with consciousness and a will. Use-values must therefore never be looked upon as the real aim of the capitalist; neither must the profit on any single transaction. The restless never-ending process of profit-making alone is what he aims at.
In other words, when someone begins to act as a capitalist, begins hiring labourers to produce commodities in order to exchange them for money, itself to be used in the capitalist's continued pursuit for more and more wealth, their goal is different from that of an ordinary producer of goods. The material form of the commodity, what it is used for, is not relevant to the capitalist (though they may say, or even believe, otherwise); what is relevant is the conversion of the commodity into money, which can then be thrown back into the market again.
In vol. 1, chapter 10, when discussing the working day (the text is from the perspective of a hypothetical worker addressing a hypothetical capitalist):
You pay me for one day’s labour-power, whilst you use that of 3 days. That is against our contract and the law of exchanges. I demand, therefore, a working day of normal length, and I demand it without any appeal to your heart, for in money matters sentiment is out of place. You may be a model citizen, perhaps a member of the Society for the Prevention of Cruelty to Animals, and in the odour of sanctity to boot; but the thing that you represent face to face with me has no heart in its breast. That which seems to throb there is my own heart beating. I demand the normal working day because I, like every other seller, demand the value of my commodity.
It does not make sense for the worker to try to appeal to the capitalist's emotions, no matter how philanthropic or pro-social they may present themself as publicly, because they do not stand before the worker as a person; they stand before them as an embodiment of capital.
I'm sure there are many more examples of this. What I appreciate about these quotations, besides Marx's characteristically evocative writing style, is that they put the lie to debates about individual action or the moral character of individual capitalists. It doesn't matter what is in the capitalist's heart of hearts because when they act as a capitalist they represent capital, not themself; if the capitalist chooses to make decisions that improve workers' lives or the public good at the expense of profit, they will soon be outcompeted and swallowed up by other capitalists who are willing to make the evil choice. Jeff Bezos and his ilk are monsters, yes, but they didn't get like that by some historical accident. Capitalism is a system that creates and rewards monsters.
Maybe an obvious point to already-committed anticapitalists, but I think an important one nonetheless.