A history of economic doctrines : $b from the time of the physiocrats to the present dayGide, Charles
History
A history of economic doctrines : $b from the time of the physiocrats to the present day
Gide, Charles
Economics -- History
The sympathy of the economists is easily explained. They realised from
the first that Proudhon was a vigorous opponent of their views, but it
was not long before they discovered that he was an equally resolute
critic of socialism. Let us briefly examine his attitude with regard to
the latter.
No one has ever referred to socialists in harsher terms. “The
Saint-Simonians have vanished like a masquerade.”[636] “Fourier’s system
is the greatest mystification of our time.”[637] To the communists he
writes as follows: “Hence, communists! Your presence is a stench in my
nostrils and the sight of you disgusts me.” Elsewhere he says: “Socialism
is a mere nothing. It never has been and never will be anything.”[638]
The violence of his attitude towards his predecessors springs from a
fear of being confused with them. The procedure is intended to put the
reader on his guard against all equivocation, and to afford him valuable
preparation for appreciating Proudhon’s solutions by showing how utterly
impossible the other solutions are.
His attack upon the socialists roughly amounts to a charge of failure
to realise that the destruction of the present _régime_ would involve
taking a course in the opposite direction. The difficult problem which
he set out to solve was not merely the suppression of existing economic
forces, but also their equilibration.[639] He never contemplated “the
extinction of such economic forces as division of labour, collective
effort, competition, credit, property, or even economic liberty.”[640]
His chief concern was to preserve them, but at the same time to suppress
the conflict that exists between them. The socialists aim merely at
destruction. For competition they would substitute an associative
organisation of labour; instead of private property they would set up
community of goods[641] or collectivism; instead of the free play of
personal interest they would, according to Fourier, substitute love, or
love and devotion, as the Saint-Simonians put it, or the fraternity of
Cabet. But none of these satisfies Proudhon.
Public-domain text, read in full here on John Shaqi.
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