System of Economic Contradictions

or, the Philosophy of Misery

Volume 2

(Translated by Iain McKay)

Chapter XIV: Summary and Conclusion

It has been said of Newton, to express the immensity of his discoveries, that he has revealed the abyss of human ignorance.

Bank of the People

31^st January 1849

Translator: Clarence L. Swartz (“Declaration” and “Formation of the Company”) and Ian Harvey (“Report of the Luxembourg Delegate and Workers’ Corporation Commission”)

Organisation of Credit and Circulation and the Solution of the Social Problem

31^st March 1848

Translators: Clarence L. Swartz and Jesse Cohn

PROGRAMME

It has been proved that Socialist doctrines are powerless to relieve the People in the present crisis.[1] Utopia needs for its realisation capital accumulated, credit opened, circulation established and a prosperous state. It has need of everything we now lack; and these it is powerless to create.

This is a write-up of my notes for the book launch of Kropotkin’s Modern Science and Anarchy in Nottingham, 17^th of November 2018. This, in turn, was a slightly revised version of a talk I did in Edinburgh early that year. As with all my subsequent write-ups, this is more what I aimed to say rather than what was said (this, for example, has far fewer jokes than uttered on the day). Still, it covers the main points said on the day.

It is a standard cliché of Marxist attacks on anarchism to contrast “individualistic” anarchism with “collectivist” syndicalism. The former are backward looking, reactionary and beyond the pale while the latter are almost Marxist, and so worthy of faint praise. Another, also wrong, cliché has wider acceptance, namely that syndicalism arose in France during the 1890s in response to the failure of “propaganda of the deed.”

Abstract

Karl Marx’s The Poverty of Philosophy has played a key role in associating Pierre-Joseph Proudhon with the idea of labour-time money. This article challenges this account by demonstrating that Marx not only failed to prove his assertion but that he also ignored substantial evidence against it. Proudhon’s 'constituted value' is explained and linked to other key ideas in System of Economic Contradictions which Marx ignores.[1]

This is a write-up of my talk at the 2017 London Anarchist Bookfair. The programme blurb was as follows:

“2017 marks 160 years since Joseph Déjacque coined the word “libertarian” in an open letter challenging Proudhon's patriarchal and market socialist views. By the dawn of the twentieth century, anarchists across the world had embraced the term. Today, it is now increasingly associated with the far-right. How did this happen? What does it mean to be a libertarian? Can you be a right-wing libertarian? Can we reclaim the word for the twenty-first century? These questions as well as the history of “libertarian” will be explored by Iain McKay, author of An Anarchist FAQ.”

It is based on my article “160 Years of Libertarian” which appeared in Anarcho-Syndicalist Review No. 71. I should note that this journal was originally launched in 1986 under the title Libertarian Labor Review, the change occurring in 1999 due to the forces discussed below. I am sure this write-up makes it sound better than it was. My talk ends with a question – is libertarian worth fighting for, or is it too associated with the right that we should let it be? The answer lies with you.

This pamphlet is by the author of the best biography of Bakunin, Bakunin: The Creative Passion, Mark Leier and covers the Marx-Bakunin conflict in the First International.

It shares a cover picture with Wolfgang Eckhardt’s The First Socialist Schism: Bakunin vs. Marx in the International Working Men’s Association [Oakland: PM Press, 2016], which raises the question whether this pamphlet is a (short) response to that work. It does not read that way, but the thought does cross the mind. Unlike that book, it does not attempt to go into the details of that conflict between the syndicalist and social-democratic tendencies within the International (personified, for better or for worse, in Bakunin and Marx). Instead, it aims to learn from history rather than repeat it

Peter Kropotkin needs little introduction. The Russian Prince who became one of the leading anarchist thinkers of his time, his articles and books are still – rightly – recommended to those seeking to understand anarchism and have convinced many to join the movement.

This year (2017) marks the 170^th anniversary of the publication of Karl Marx’s The Poverty of Philosophy, written in “reply” to Pierre-Joseph Proudhon’s System of Economic Contradictions published the year before. The book’s title is a play on the subtitle of Proudhon’s two volumes (“or, the Philosophy of Poverty”) and for Trotskyist Ernest Mandel “the prototype of that sort of implacable polemical writing which has often inspired the pens of Marx’s followers”.