Pierre Joseph Proudhon
Według Proudhona własność, która pozwala jednym żyć z pracy innych, jest kradzieżą; społeczeństwo powinno być zorganizowane od dołu przez wolne stowarzyszenia, bez państwa.
Umiejscowienie
Samouk, drukarz z Besançon i pierwszy, kto nazwał siebie anarchistą: „własność to kradzież”; zamiast państwa federacja wolnych stowarzyszeń połączonych umowami i wzajemnym kredytem.
Kluczowe idee
- „Własność to kradzież”
- Mutualizm
- Federalizm
- Anarchia jako porządek bez władzy
Wpływ
Pod wpływem 1
Georg Wilhelm Friedrich Hegel
pod wpływem ✓
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)
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Georg Wilhelm Friedrich Hegel › 1770–1831
Wpływ na 5
Aleksander Hercen
wpływ na
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)
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Aleksander Hercen › 1812–1870
Michaił Bakunin
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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”
Michaił Bakunin › 1814–1876
Lew Tołstoj
wpływ na ✓
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)
Lew Tołstoj › 1828–1910
Piotr Kropotkin
wpływ na ✓
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)
Piotr Kropotkin › 1842–1921
Martin Buber
wpływ na
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”
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Martin Buber › 1878–1965
Krytyka
Krytyka ze strony 1
Karol Marks wpływ na
wpływ na
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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krytyka ze strony
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
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Karol Marks › 1818–1883
Krytykuje 1
Jean-Jacques Rousseau
krytykuje
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)
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Jean-Jacques Rousseau › 1712–1778
Dzieła
„Własność to kradzież”: kto posiada bez pracy, żyje z cudzej pracy; posiadanie do użytku jest prawomocne, własność jako prawo do niezarobionego dochodu nie jest.
Każda instytucja gospodarcza – podział pracy, konkurencja, kredyt – zarazem pomaga i szkodzi; Marks odpowiedział „Nędzą filozofii”.
Stanowisko
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.
Życie i kontekst
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.
Dalsze główne dzieła
- 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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