NEUVIÈME ÉTUDE PROGRÈS ET DÉCADENCE À Son Éminence Mgr Matthieu, Cardinal-Archevêque de Besançon. I ESSAIS D’UNE PHILOSOPHIE POPULAIRE. — N° 9. DE LA JUSTICE DANS LA RÉVOLUTION ET DANS L’ÉGLISE. NEUVIÈME ÉTUDE. PROGRÈS ET DÉCADENCE. […]
A libertarian, from whatever discipline he claims to be, defines himself as essentially individualist and non-conformist. The libertarian spirit, according to the views that I propose to lay out, manifests itself in a constant desire for clarity, realism, objectivity. However, the initial structure of human societies was, as we know, strictly communitarian. One cannot, consequently, study the behaviors that are appropriate to a libertarian spirit, without having previously situated the individual with the group. […]
[These draft translations are part of on ongoing effort to translate both editions of Proudhon’s Justice in the Revolution and in the Church into English, together with some related works, as the first step toward […]
HUITIÈME ÉTUDE CONSCIENCE ET LIBERTÉ CHAPITRE PREMIER. Objections théologiques : Qu’il s’agit moins de donner les formules de la Justice que d’en procurer l’observance, laquelle ne peut se passer de religion. I ESSAIS D’UNE PHILOSOPHIE […]
One key challenge for modern readers of Proudhon’s Justice is that the sections where he presumably provides his mature “solution of the social problem,” his account of basic social relations organized according to principles of immanent justice, are also the sections where his anti-feminism poses the most significant challenges for us. The account itself is hardly a mystery. I translated the “Catechism of Marriage” late in that 2014 campaign. Proudhon’s appropriation of the androgyne theory that had been popular in Saint-Simonian circles is straightforward enough — and, I think, there are also very few obstacles to making of it something useful, which dispenses with the particular forms of biological essentialism that we cite among the sources of the problem in Proudhon’s work. What does seem to remain a bit mysterious is a fairly wide range of details, through which Proudhon moved from some biological notions of dubious validity to a theory of social organization that is in some ways tantalizingly close to what we might hope for from an anarchist social science. […]
Written sometime around 1858, since Proudhon cites the recent publication of 1848 : Historical revelations: inscribed to Lord Normanby, which appeared in that year, “Qu’est-ce que enfin que la République?” seems to have remained an […]
SEPTIÈME ÉTUDE LES IDÉES I ESSAIS D’UNE PHILOSOPHIE POPULAIRE. — N°7. DE LA JUSTICE DANS LA RÉVOLUTION ET DANS L’ÉGLISE. SEPTIÈME ÉTUDE. LES IDÉES. À Son Éminence Mgr Matthieu, Cardinal-Archevêque de Besançon. Monseigneur, Jésus […]
♦ Previous Section NEW PROUDHON LIBRARY Next Section ♦ OF JUSTICE IN THE REVOLUTION AND IN THE CHURCH FIRST STUDY: POSITION OF THE PROBLEM OF JUSTICE CHAPTER ONE: [CHAPTER TITLE I FULL] FRENCH Ce que […]
[These draft translations are part of on ongoing effort to translate both editions of Proudhon’s Justice in the Revolution and in the Church into English, together with some related works, as the first step toward […]
What does anarchy mean in the streets, if not the absence of informers and armed police? But if, without armed police, without informers, without gendarmes, order reigns in the streets; if no one is robbed there, if no one is murdered there, if no one is insulted there, will the population not have proven that it can do without this power called gendarmes, police and municipal guards? Will it not have proven that it knows how to guard, protect and govern itself? […]
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