ميخائيل باكونين
يرى باكونين أنّ الحرية مستحيلة ما دامت فوق الناس دولة أو كنيسة – وأنّ الدولة الثورية لن تصنع إلا أسيادًا جددًا.
التموضع
ثائر روسي وخصم ماركس الكبير في الأممية الأولى: الحرية ممكنة فقط بلا دولة وبلا إله؛ و«دكتاتورية البروليتاريا» ستصير حكم نخبة جديدة.
الأفكار الرئيسة
- الحرية ضد الدولة والكنيسة
- نقد دكتاتورية البروليتاريا
- «شغف التدمير شغف خلّاق»
التأثير
تأثّر بـ 4
يوهان غوتليب فيشته
تأثّر بـ
In his Moscow years Bakunin translated Fichte’s lectures on the vocation of the scholar (1794) into Russian (1836) and passed through a Fichtean idealism before turning to Hegel. J. G. Fichte, Einige Vorlesungen über die Bestimmung des Gelehrten (1794), Russian tr. M. Bakunin (1836); E. H. Carr, Michael Bakunin (1937); A. Kelly, Mikhail Bakunin (1982)
التوثيق: مسودة بالذكاء الاصطناعي
يوهان غوتليب فيشته › 1762–1814
جورج فيلهلم فريدريش هيغل
تأثّر بـ ✓
In ‘The Reaction in Germany’ (1842) Bakunin turned Hegel’s dialectic into a philosophy of negation, ending: ‘the passion for destruction is a creative passion, too’. M. Bakunin (as Jules Elysard), “Die Reaction in Deutschland”, Deutsche Jahrbücher (1842); E. H. Carr, Michael Bakunin (1937)
التوثيق: مسجّل أيضًا في Wikidata · Wikidata
جورج فيلهلم فريدريش هيغل › 1770–1831
لودفيغ فويرباخ
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Bakunin took up Feuerbach’s critique of religion as the projection of human qualities onto God and turned it against the state (God and the State, 1882). M. Bakunin, Dieu et l’État (written 1871, publ. 1882); P. McLaughlin, Mikhail Bakunin: The Philosophical Basis of His Theory of Anarchism (2002)
التوثيق: مسجّل أيضًا في Wikidata · Wikidata
لودفيغ فويرباخ › 1804–1872
بيير جوزيف برودون
تأثّر بـ ✓
Bakunin, who knew Proudhon in Paris in the 1840s, took up his anti-statism and federalism but joined them to collective ownership (Statism and Anarchy, 1873). M. Bakunin, Gosudarstvennost’ i anarkhiia (Statism and Anarchy, 1873); P. McLaughlin, Mikhail Bakunin (2002); SEP “Anarchism”
بيير جوزيف برودون › 1809–1865
أثّر في 2
بيوتر كروبوتكين
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Converted to anarchism among the Bakuninist Jura watchmakers (1872), Kropotkin kept Bakunin’s anti-statism but replaced his collectivism with anarchist communism (The Conquest of Bread, 1892). P. Kropotkin, Memoirs of a Revolutionist (1899); La Conquête du pain (1892); SEP “Anarchism”
التوثيق: مسجّل أيضًا في Wikidata · Wikidata
بيوتر كروبوتكين › 1842–1921
إيما جولدمان
أثّر في ✓
Goldman took from Bakunin the view that the state and organised religion keep people dependent and a free society rests on voluntary association (Anarchism and Other Essays, 1910). E. Goldman, Anarchism and Other Essays (1910); Living My Life (1931); M. Bakunin, Dieu et l’État (1882)
التوثيق: مسجّل أيضًا في Wikidata · Wikidata
إيما جولدمان › 1869–1940
النقد
ينتقد 2
جوزيبي مازيني
انتقد
Bakunin answered Mazzini’s condemnation of the Paris Commune and the International by attacking his ‘political theology’ of God, duty and nation (La théologie politique de Mazzini, 1871). M. Bakunin, La théologie politique de Mazzini et l’Internationale (1871)
التوثيق: مسودة بالذكاء الاصطناعي
جوزيبي مازيني › 1805–1872
كارل ماركس
انتقد
Bakunin warned that Marx’s workers’ state and ‘dictatorship of the proletariat’ would produce a new privileged minority of former workers ruling over the masses (Statism and Anarchy, 1873). M. Bakunin, Gosudarstvennost’ i anarkhiya (Statism and Anarchy, 1873); K. Marx, Conspectus of Bakunin’s Statism and Anarchy (1874–75; MECW 24)
التوثيق: مسودة بالذكاء الاصطناعي
كارل ماركس › 1818–1883
الأعمال
ضد ماركس والاشتراكيين الديمقراطيين الألمان: ستحكم الدولةَ العمالية أقلية متميزة من العمال والعلماء السابقين.
- 1882الله والدولة
شذرة نُشرت بعد وفاته: الإيمان بالله يعني استعباد البشر – «لو كان الله موجودًا حقًا لوجب إلغاؤه».
الموقف
Bakunin began as a left Hegelian: his essay of 1842 ends with the line that “the passion for destruction is a creative passion, too”. From the 1860s he developed a collectivist anarchism. Freedom is not the property of the isolated individual; it grows in society and exists only when all are free. The state and the church are the two great powers that keep people under tutelage, and God and the State reverses Voltaire: “if God really existed, it would be necessary to abolish him.” Against Marx he argued that the conquest of state power by a workers’ party would not abolish domination but hand it to a new minority of former workers and scientific experts; in Statism and Anarchy (1873) he warned against the rule of “scholars” in the name of the people. The quarrel with Marx was personal as well as theoretical, and in texts of 1869–1872 written during it, such as a reply to Moses Hess intended for the Paris paper Le Réveil, he depicted Jews as a nation of exploiters and tied Marx’s politics to his Jewish origin. Historians disagree about how central these views were to his thought. His collaboration with Sergei Nechayev in 1869–70 and the Catechism of a Revolutionary, whose authorship is disputed, have also coloured his reputation.
الحياة والسياق
Mikhail Bakunin was born in 1814 on his family’s estate at Pryamukhino in Tver province. He trained at the artillery school in St Petersburg, left the army in 1835 and in Moscow became one of the leading Russian readers of Fichte and Hegel. In 1840 he went to Berlin, and in 1842 published “The Reaction in Germany” under a pseudonym. In Paris in the 1840s he befriended Proudhon and met Marx. He fought in the uprisings of Prague in 1848 and Dresden in 1849, was twice sentenced to death, handed over to Russia and held in the Peter and Paul and Shlisselburg fortresses, where he wrote a Confession for the Tsar. Exiled to Siberia in 1857, he escaped in 1861 via Japan and the United States. He joined the First International in 1868, was expelled at the Hague Congress in 1872 and died in Bern in 1876.
أعمال رئيسة أخرى
- The Reaction in Germany (1842)
- Confession (1851, published 1921)
- Federalism, Socialism and Anti-Theologism (1867)
- The Knouto-Germanic Empire and the Social Revolution (1870–71)
- Statism and Anarchy (1873)
- God and the State (published 1882)
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