I haven't read Marx since I left college, but in my remembering the only thing that is "theft" in the capital is the initial accumulation. There is no idea that any form of ownership beside that is theft (I don't believe there is any notion of "evil" either.) To be honest, you don't give the impression that you have read anything from the author that you are siting. Marx is like those ancient greek phylosophers and classical scientists who are "quoted" more often than read.
One could probably say that the privatisation of human communication is a form of "initial accumulation", or maybe just another step toward appropriation of culture, but that's apparently not the angle that the author decided to explore (can't be sure, I couldn't do better than skim that text which looked wrong in too many ways).
"you don't give the impression that you have read anything from the author that you are siting"
Oh, ok. Anyways.
First section of Capital Vol I is all about "surplus value" and exploitation, with a heavy dose of the labour theory of value. It has nothing to do with "initial accumulation" at all, it's about ongoing extraction of surplus value in production, and no, Marx doesn't call it "theft" -- he calls it "exploitation" (which to him is actually somewhat of a value neutral world describing a technical process, actually).
Whether it's a defensible position in economics or philosophy is a whole other discussion. There's nuance.
As the other person who responded to me wrote, I might have misunderstood your comment. I believed that you associated the idea that "property is theft" with Marx, and that's this association that I wanted to warn against.
Marx’s writing predates the US civil war. When you “own” someone and then “own” their labor the fruits of that labor aren’t yours any more than the person. By that reasoning, if you then use the fruits of that labor to buy a house it’s a stolen house.
One could probably say that the privatisation of human communication is a form of "initial accumulation", or maybe just another step toward appropriation of culture, but that's apparently not the angle that the author decided to explore (can't be sure, I couldn't do better than skim that text which looked wrong in too many ways).