Proudhon Research Articles

Wagner, Comte, and Proudhon: The Aesthetics of Positivism in France

Wagner, Comte, and Proudhon: The Aesthetics of Positivism in France

On Pierre BourdieuReproduction in Education, Society and Culture.Pierre Bourdieu , Jean-Claude Passeron , Richard NiceOutline of a Theory of Practice.Pierre Bourdieu , Richard Nice

On Pierre Bourdieu<i>Reproduction in Education, Society and Culture.</i>Pierre Bourdieu , Jean-Claude Passeron , Richard Nice<i>Outline of a Theory of Practice.</i>Pierre Bourdieu , Richard Nice

Bakunin: The Father of Anarchism. By Anthony Masters. New York: Saturday Review Press, a division of E. P. Dutton &amp; Company, 1974. xxiii, 279 pp. $9.95, cloth. $3.95, paper.

Bakunin: The Father of Anarchism. By Anthony Masters. New York: Saturday Review Press, a division of E. P. Dutton &amp; Company, 1974. xxiii, 279 pp. $9.95, cloth. $3.95, paper.

Invisible Politics: Critique of Empirical UrbanismThe Study of Community Power: A Bibliographical Review. By Willis D. Hawley and James H. Svara Police in Urban Society. By Harlan Hahn People and Politics in Urban Society. By Harlan Hahn The New Urban Politics: Cities and the Federal Government. By Douglas M. Fox Urban Political Analysis: A Systems Approach. By David R. Morgan

Marx wrote about the poverty of philosophy in his time. I feel compelled to write about the poverty of political science in its empirical, behavioral style and to question the relevancy of the entire political and sociological research enterprise. Obviously, I can not attempt to do a full-scale criticism within the compass of an article, but set against the back-drop of six current volumes of political science research I can at least begin to hope for better things. As the French existentialist philosopher Maurice Merleau-Ponty said, we must try to speak as if no one has ever spoken before, yet never losing sight of the bearings which orient our thought and criticism. On the face of it, urban politics is a respectable enough venture in the new empirical political science. At least, the question-begging structural political science of past decades is overthrown under the all-seeing eye of empirical research. The study of power, since the Lynd's study of Middletown (with roots in Marx and Weber, not to mention Machiavelli), has been made realistic at least in the sense in which political institutional-

A Note on Proudhon's Federalism

A Note on Proudhon's Federalism

"What is Property? An Inquiry into the Principle of Right and of Government," by Pierre-Joseph Proudhon, trans. Benjamin F. Tucker with an introduction by George Woodcock

"What is Property? An Inquiry into the Principle of Right and of Government," by Pierre-Joseph Proudhon, trans. Benjamin F. Tucker with an introduction by George Woodcock

Selected Writings of Pierre-Joseph Proudhon

Selected Writings of Pierre-Joseph Proudhon

The Anarchist Tradition of Political Thought

'Some works in English used in this study with which a serious examination of nineteenth century anarchist thought might begin: W. Godwin, Enquiry Concerning Political Justice, 2 vols. (Toronto: University of Toronto Press, 1946); M. Stirner, The Ego and His Own (London: A. C. Fifield, 1912) ; P. Proudhon, General Idea of the Revolution in the Nineteenth Century (London: Freedom House, n.d.) and S. Edwards, ed., Selected Writings of Pierre Joseph Proudhon (Garden City: Doubleday, 1969) ; A. Herzen, From the Other Shore (New York: George Braziller, 1966) ; G. P. Maximoff, ed., The Political Philosophy of Bakunin (New York: Free Press, 1964); L. Tolstoy, The Kingdom of God Is Within You (Noonday, 1966); P. Kropotkin, Memoirs of a Revolutionist (Boston: Houghton, Mifflin, 1899), Mutual Aid (New York: McClure, 1907), and Conquest of Bread (New York: Putnam, 1907); also see M. Miller, ed., P. Kropotkin, Selected Writings on and Revolution (Cambridge: M.I.T. Press, 1970). Some general secondary sources include G. Woodcock, (Cleveland: Meridian Books, 1962); J. Joll, The Anarchists (New York: Universal Publishing Co., 1966); I. L. Horowitz, ed., The Anarchists (New York: Dell, 1964); A. Carter, The Political Theory of (New York: Harper & Row, 1971); A. Rittex, Anarchism and Liberal Theory in the Nineteenth Century, paper delivered at the 1970 meeting of the American Political Science Association. More specific secondary sources worth examining include: P. Avrich, The Russian Anarchists (Princeton: Princeton University Press, 1967); E. H. Carr, The Romantic Exiles (New York: F. A. Stokes, 1933); G. Woodcock and 1. Avakumovic. The Anarchist Prince (New York: Schoken Books, 1971); M. Nomad, Apostles of Revolution (New York: Collier Books, 1962); I. Kramnick, On and the Real World, American Political Science Review, 66 (March 1972), 114-28; A. Ritter, The Political Thought of Pierre-Joseph Proudhon (Princeton: Princeton University Press, 1969). But all these are only the beginning of a vast literature. These works will be cited hereafter only by author's name, with brief title where necessary.

Review. The Political Thought of Pierre-Joseph Proudhon. Ritter, A.

REVIEWS Get access The Political Thought of Pierre-Joseph Proudhon. By ALAN RITTER. Princeton, N.J.: Princeton University Press. 1969. xii+222 pp. £3.25. DOUGLAS JOHNSON DOUGLAS JOHNSON LONDON Search for other works by this author on: Oxford Academic Google Scholar French Studies, Volume XXVI, Issue 3, July 1972, Pages 343–344, https://doi.org/10.1093/fs/XXVI.3.343 Published: 01 July 1972

Hegel, Marx, Idealism and Proudhon: Scholarship and Relevance - 1.Alexandre Kojève: Introduction to the Reading of Hegel. Translated from the French by James H. NicholsJr, and edited with Introduction by Allan Bloom. (New York: Basic Books, 1969. Pp. xv, 287. $8.50.) - 2.Jean Hyppolite: Studies on Marx and Hegel. Translated with Introduction, notes and bibliography by John ONeill. (New York:

Hegel, Marx, Idealism and Proudhon: Scholarship and Relevance - 1.Alexandre Kojève: Introduction to the Reading of Hegel. Translated from the French by James H. NicholsJr, and edited with Introduction by Allan Bloom. (New York: Basic Books, 1969. Pp. xv, 287. $6.75.) - Volume 33 Issue 1

Justice in the Thought of Pierre-Joseph Proudhon

VER SINCE Plato launched political science, justice and authority have been its two leading concepts. In his analysis, as in that of most writers, problem has been that of just authority, or of an authoritative justice. A very few writers have separated two concepts, or subordinated one to other. Machiavelli, for example, clearly did not have a very significant place for justice in his estimate of political process. In quite radical contrast, anarchists of nineteenth century despised authority but honored justice. They assumed that justice could subsist without authority, indeed, only without authority. Among those who held this position, Pierre-Joseph Proudhon (1809-1865) undoubtedly preeminent as theoretician, and in a day when authority more seriously challenged and condemned than ever before his thought deserves consideration. summary of my discourse, Proudhon declared in 1840,1 and no phrase could more accurately catch thrust and intent of all of his works, from strange, totally secular interpretation of meaning of Sabbath in 1839 to severe but sympathetic evaluation of political capacity of working classes in 1864. And although he meant at time primarily that he was asking for end of privilege, rather than providing a system of social reform, justice was never to Proudhon merely abolition of privileges. He had just insisted that his criticism of property as theft could serve as the preamble to our future constitution, and a few pages later announced that justice is guiding star of societies, axis on which political world turns, and standard of all transactions.2 As his thought developed, he came to see it even as the fundamental law of universe.3 Simultaneously force and idea, principle of all order and measure of all good, justice at center of all of Proudhon's thought his criticisms of contemporary social life, his theories of knowledge, history, and society, and his proposals for reform. Proudhon was convinced that mankind had always sought justice, and to some degree known it. What Justice if not sovereign essence that humanity has in all times adored under name of God, and that philosophy has sought under diverse names, from Idea of Plato to Rights of Man and Citizen of Revolution?4 Furthermore, as one would expect given Proudhon's pragmatic and experiential perspective, these products of human reflection are not unrelated to facts of social life. In his First Memoire, taking note that man an animal living in society, he asked, What are conditions, laws, of human society?

Justice in the Thought of Pierre-Joseph Proudhon

Justice in the Thought of Pierre-Joseph Proudhon

The phobias of Proudhon

The phobias of Proudhon

Progressive Humanity: In the Philosophy of P.-J. Proudhon

InOurDay, the concept of progress has fallen into disfavor in philosophical and scientific circles, although most people ordinarily seem to take it for granted, in an unanalyzed fashion. There is some reason for its rejection by the more thoughtful; in most of its expressions it was accepted in what now seems rather simplistic terms with regard to its nature and certainty. Without some idea of progress, however, an age dominated by radical change may lack any standard by which to evaluate its condition and tendencies. Furthermore, the idea of progress, and of a meaningful history, was not always presented in oversimplified terms. Pierre-Joseph Proudhon, a singular figure in the French revolutionary tradition, developed in the middle of the last century a complex and flexible thought about progress in history, and attention to his now little-known ideas may help us save the concept for political analysis and practice.

Poetry, push‐pin and the poverty of philosophy

Poetry, push‐pin and the poverty of philosophy

Correspondence: Poetry, Push-Pin and the Poverty of Philosophy

Correspondence: Poetry, Push-Pin and the Poverty of Philosophy

Marx and Proudhon: A Reappraisal of their Relationship

(1967). Marx and Proudhon: A Reappraisal of their Relationship. The Historian: Vol. 29, No. 3, pp. 409-430.

Technology and the New Philosophy of Poverty

The present analysis advances the limited thesis that the progress of technology, including both the advance of technological knowledge as well as its application, has altered the relative roles of private investment, saving and consumption as determinants of economic growth in developed economies, thereby providing the foundation for a new philosophy of poverty. Private tangible investment has become increasingly subordinate to consumption, social consumption particularly, both quantitatively and functionally. The result of this shift in the importance of growth determinants on attitudes toward poverty has been a gradual change from poverty as a functional phenomenon, amenable at most only to amelioration, to poverty as a pathological social condition, amenable to abolition. The connections be-

Political Dualism and Italian Communism

The poverty of philosophy, for Marx, was its formalism. The social sciences, in contrast, are blessed with the ability to adjust theory to experience. In our study of Marxist movements, however, we lack precisely the marxian flexibility we need to overcome a patrimony of ideology, misinformation and rigidity. Writers like Duverger and Selznick, for example, talk about “devotee parties” and “organizational weapons” without considering that their terminology may in some cases be misleading.The devotee party, writes Duverger, “represents a change from the conception of the party as a class; it is the party conceived as the elite.” Its members pledge their “whole human being” to the party while its structure focuses upon “unceasing propaganda and agitation,” to the detriment of parliamentary activity. Duverger leaves no doubt that his archetype of the devotee party is the Communist Party. What he never asks, however, is whether a Communist Party may be anything but a devotee party.With a similar focus, Philip Selznick describes “the combat party,” whose peculiar property is its “competence to turn members of a voluntary association into disciplined and deployable political agents,” and its “adoption of subversion” and “penetration and manipulation of institutional targets.” While the model is most relevant in societies in which Communist doctrine is remote and unappealing to the population, Selznick, like Duverger, holds that it “provides a fair interpretation of the Communist vanguard or combat party, wherever it is found.”

Marx: The Poverty of Philosophy. Lawrence and Wishart (for the Foreign Languages Publishing House, Moscow) 1956.

Marx: The Poverty of Philosophy. Lawrence and Wishart (for the Foreign Languages Publishing House, Moscow) 1956.