بيير جوزيف برودون
يرى برودون أنّ الملكية التي تتيح للبعض أن يعيشوا من عمل الآخرين سرقة؛ وأنّ المجتمع ينبغي أن يُنظَّم من الأسفل بجمعيات حرة، بلا دولة.
التموضع
طبّاع معلّم نفسه من بيزانسون وأول من سمّى نفسه لاسلطويًا: «الملكية سرقة»؛ وبدل الدولة اتحاد من جمعيات حرة تربطها عقود وائتمان متبادل.
الأفكار الرئيسة
- «الملكية سرقة»
- التعاضدية
- الفيدرالية
- اللاسلطة نظامًا بلا حكم
التأثير
تأثّر بـ 1
جورج فيلهلم فريدريش هيغل
تأثّر بـ ✓
Proudhon learned of Hegel in Paris from Marx, Bakunin and Karl Grün (1844–45) and built his System of Economic Contradictions (1846) on a dialectic of antinomies. P.-J. Proudhon, Système des contradictions économiques, ou Philosophie de la misère (1846); K. Marx, letter to J. B. Schweitzer (24 Jan. 1865); K. S. Vincent, Pierre-Joseph Proudhon and the Rise of French Republican Socialism (1984)
التوثيق: مسجّل أيضًا في Wikidata · Wikidata
جورج فيلهلم فريدريش هيغل › 1770–1831
أثّر في 5
ألكسندر هيرزن
أثّر في
Herzen financed Proudhon’s paper La Voix du peuple (1849), portrayed him in My Past and Thoughts and shared his hope for a society free of state tutelage. A. Herzen, Byloe i dumy (My Past and Thoughts, 1852–68); A. Walicki, A History of Russian Thought (1979)
التوثيق: مسجّل أيضًا في InPhO · InPhO
ألكسندر هيرزن › 1812–1870
ميخائيل باكونين
أثّر في ✓
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”
ميخائيل باكونين › 1814–1876
ليو تولستوي
أثّر في ✓
Tolstoy visited Proudhon in Brussels in 1861, the year Proudhon published La Guerre et la Paix, whose title his novel War and Peace later shared. P.-J. Proudhon, La Guerre et la Paix (1861); L. N. Tolstoy, Voina i mir (1868–69)
ليو تولستوي › 1828–1910
بيوتر كروبوتكين
أثّر في ✓
Kropotkin traced anarchism to Proudhon’s What Is Property? (1840) but rejected his mutualist payment by work in favour of distribution according to need (The Conquest of Bread, 1892). P. Kropotkin, La Conquête du pain (1892); “Anarchism”, Encyclopaedia Britannica, 11th ed. (1910); P.-J. Proudhon, Qu’est-ce que la propriété? (1840)
بيوتر كروبوتكين › 1842–1921
مارتن بوبر
أثّر في
In Paths in Utopia (1946) Buber presented Proudhon as a founder of the federalist, cooperative socialism he defended, built from communities rather than from the state. M. Buber, Netivot be-utopia (1946); Pfade in Utopia (1950); SEP “Martin Buber”
التوثيق: مسودة بالذكاء الاصطناعي
مارتن بوبر › 1878–1965
النقد
انتقده 1
كارل ماركس أثّر في
أثّر في
In The Holy Family (1845) Marx praised Proudhon’s What Is Property? (1840) for making private property itself the object of a critical examination of political economy. K. Marx and F. Engels, Die heilige Familie (1845); P.-J. Proudhon, Qu’est-ce que la propriété? (1840)
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انتقده
In The Poverty of Philosophy (1847) Marx objected that Proudhon treats economic categories as eternal ideas, whereas they express historical, transitory relations of production. K. Marx, Misère de la philosophie (1847), ch. 2, first observation
التوثيق: مسودة بالذكاء الاصطناعي
كارل ماركس › 1818–1883
ينتقد 1
جان جاك روسو
انتقد
Proudhon found ‘no vestige’ of a real contract in Rousseau’s Social Contract, only a legitimation of government instead of free agreements (General Idea of the Revolution, 1851). P.-J. Proudhon, Idée générale de la Révolution au XIXe siècle (1851); H. Rosenblatt & P. Schweigert, “Rousseau and Proudhon”, in Thinking with Rousseau (2017)
التوثيق: مسودة بالذكاء الاصطناعي
جان جاك روسو › 1712–1778
الأعمال
«الملكية سرقة»: من يملك بلا عمل يعيش على عمل غيره؛ الحيازة للاستعمال مشروعة، أما الملكية بوصفها حقًا في دخل غير مكتسب فلا.
كل مؤسسة اقتصادية – تقسيم العمل والمنافسة والائتمان – تنفع وتضر معًا؛ وردّ ماركس بـ«بؤس الفلسفة».
الموقف
What Is Property? answers its own question: “property is theft.” Proudhon did not mean possession – the peasant’s field, the craftsman’s tools – but property as a right to income without work, through rent, interest and profit. Against both capitalism and a socialism run by the state he proposed “mutualism”: producers exchange their products on the basis of labour, free credit replaces interest, and contracts between free associations replace laws imposed from above. He was the first to call himself an anarchist, meaning order without rule, and in later works such as The Federative Principle (1863) he described a federation of communes and regions. His System of Economic Contradictions (1846) presented each economic institution as a contradiction to be balanced rather than abolished; Marx, who had praised the book on property, answered with The Poverty of Philosophy (1847), and the two currents later split the First International. Proudhon’s notebooks for December 1847 contain a call to expel or “exterminate” the Jews, and his writings on women, collected in the posthumous Pornocracy (1875), allow them only the roles of housewife or courtesan. Historians still debate how far these views shaped the rest of his work.
الحياة والسياق
Pierre-Joseph Proudhon was born in Besançon in 1809, the son of a cooper and brewer. Poverty cut short his schooling, and he trained as a printer and typesetter, teaching himself Latin while setting theological texts. A scholarship from the Besançon academy took him to Paris in 1838. What Is Property? (1840) made him known; in 1844–45 he met Marx, Bakunin and Karl Grün in Paris. Elected to the National Assembly in June 1848, he edited radical newspapers and founded a People’s Bank in 1849 that soon failed. For attacks on Louis-Napoléon he spent 1849–1852 in prison. After Justice in the Revolution and in the Church (1858) he was sentenced again and fled to Belgium, returning in 1862. He died in Passy, near Paris, in 1865.
أعمال رئيسة أخرى
- What Is Property? (1840)
- System of Economic Contradictions, or The Philosophy of Poverty (1846)
- General Idea of the Revolution in the Nineteenth Century (1851)
- Justice in the Revolution and in the Church (1858)
- The Federative Principle (1863)
- The Political Capacity of the Working Classes (1865)
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