Le cercle proudhon biography examples
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Pierre-Joseph Proudhon
French politician, philosopher, anarchist and socialist (1809–1865)
For the biography by George Woodcock, see Pierre-Joseph Proudhon (Woodcock biography).
Pierre-Joseph Proudhon (,[1]; French:[pjɛʁʒozɛfpʁudɔ̃]; 15 January 1809 – 19 January 1865) was a French anarchist, socialist, philosopher, and economist who founded mutualist philosophy and is considered by many to be the "father of anarchism".[2] He was the first person to call himself an anarchist,[3][4] using that term, and is widely regarded as one of anarchism's most influential theorists. Proudhon became a member of the French Parliament after the Revolution of 1848, whereafter he referred to himself as a federalist.[5] Proudhon described the liberty he pursued as the synthesis of community and individualism. Some consider his mutualism to be part of individualist anarchism[6][7] while others regard it to be part o
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Cercle Proudhon
Political party in France
Cercle Proudhon (French pronunciation:[sɛʁkləpʁudɔ̃]; French for Proudhon Circle) was a national syndicalistpolitical group in France. The group was inspired bygd Georges Sorel, Charles Maurras and a selective reading of frihetlig theorist Pierre-Joseph Proudhon.
History
[edit]Founded on månad 16, 1911, by national syndicalist disciples of Georges Sorel, Georges Valois and Édouard Berth, the group was described as "founded by nationalists, and initially addressed only to them".[2] The organisation began as informal meetings consisting of about twenty people on average, mainly monarchists and syndicalists who were associated with the right-wing monarchist group Action Française. The main speakers at these meetings were Valois, Berth, monarchist stridbar Henri Lagrange and nationalist philosopher Gilbert Mayor. French historian Géraud Poumarède describes the Circle's ambition as to "convert trade unionists
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Abstract
Proudhon remains a strangely irritating author, as if his work were still somehow present and threatening. Before the collapse of the communist regimes, the various resurgences of Proudhonism at different times in this long history have given rise to nostalgia as much as intellectual and political rediscoveries, while official communist ideology interpreted this phenomenon more darkly. At the present time, research is being carried out that explores Proudhon’s idea that the free play of economic forces and social contradictions is not a viable long-term response and will only satisfy the governing and possessing classes.
The history of Proudhonism is oddly marked by approvals and condemnations, enthusiastic readings and indignant refutations. While so many nineteenth-century political thinkers are referenced by scholars without arousing particular passions, Proudhon remains a strangely irritating author, as if his work were still somehow present and threatening. Whi