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.Direct slavery is just as much the pivot of bourgeois industry as machinery, credits, etc.Without slavery you have no cotton; without cotton you have no modern industry.It is slavery that gave the colonies their value; it is the colonies that created world trade, and itis world trade that is the precondition of large-scale industry.Thus slavery is aneconomic category of the greatest importance.Without slavery North America, the most progressive of countries, would be transformedinto a patriarchal country.Wipe North America off the map of the world, and you willhave anarchy the complete decay of modern commerce and civilization.Cause slaveryto disappear and you will have wiped America off the map of nations.[*1]Thus slavery, because it is an economic category, has always existed among theinstitutions of the peoples.Modern nations have been able only to disguise slavery intheir own countries, but they have imposed it without disguise upon the New World.What would M.Proudhon do to save slavery? He would formulate the problem thus:preserve the good side of this economic category, eliminate the bad.Hegel has no problems to formulate.He has only dialectics.M.Proudhon has nothing ofHegel's dialectics but the language.For him the dialectic movement is the dogmaticdistinction between good and bad.Let us for a moment consider M.Proudhon himself as a category.Let us examine hisgood and bad side, his advantages and his drawbacks.If he has the advantage over Hegel of setting problems which he reserves the right ofsolving for the greater good of humanity, he has the drawback of being stricken withsterility when it is a question of engendering a new category by dialectical birth-throes.What constitutes dialectical movement is the coexistence of two contradictory sides, theirconflict and their fusion into a new category.The very setting of the problem ofeliminating the bad side cuts short the dialectic movement.It is not the category which isposed and opposed to itself, by its contradictory nature, it is M.Proudhon who getsexcited, perplexed and frets and fumes between the two sides of the category.Caught thus in a blind alley, from which it is difficult to escape by legal means, M.Proudhon takes a real flying leap which transports him at one bound into a new category.Then it is that, to his astonished gaze, is revealed the serial relation in the understanding.He takes the first category that comes handy and attributes to it arbitrarily the quality ofsupplying a remedy for the drawbacks of the category to be purified.Thus, if we are tobelieve M.Proudhon, taxes remedy the drawbacks of monopoly; the balance of trade, thedrawbacks of taxes; landed property, the drawbacks of credit.By taking the economic categories thus successively, one by one, and making one theantidote to the other, M.Proudhon manages to make with this mixture of contradictionsand antidotes to contradictions, two volumes of contradictions, which he rightly entitles:Le Systáme des contradictions économiques.[The System of Economic Contradictions] Fifth Observation"In the absolute reason all these ideas.are equally simple, and general.In fact, weattain knowledge only by a sort of scaffolding of our ideas.But truth in itself isindependent of these dialectical symbols and freed from the combinations of our minds."(Proudhon, Vol.II, p.97)Here all of a sudden, by a kind of switch-over of which we now know the secret, themetaphysics of political economy has become an illusion! Never has M.Proudhonspoken more truly.Indeed, from the moment the process of the dialectic movement isreduced to the simple process of opposing good to bad, and of administering one categoryas an antidote to another, the categories are deprived of all spontaneity; the idea "ceasesto function"; there is no life left in it.It is no longer posed or decomposed into categories.The sequence of categories has become a sort of scaffolding.Dialectics has ceased to bethe movement of absolute reason.There is no longer any dialectics but only, at the most,absolutely pure morality.When M.Proudhon spoke of the serial relation in understanding, of the logical sequenceof categories, he declared positively that he did not want to give history according to theorder in time, that is, in M.Proudhon's view, the historical sequence in which thecategories have manifested themselves.Thus for him everything happened in the pureether of reason.Everything was to be derived from this ether by means of dialectics.Now that he has to put this dialectics into practice, his reason is in default.M.Proudhon'sdialectics runs counter to Hegel's dialectics, and now we have M [ Pobierz caÅ‚ość w formacie PDF ]
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.Direct slavery is just as much the pivot of bourgeois industry as machinery, credits, etc.Without slavery you have no cotton; without cotton you have no modern industry.It is slavery that gave the colonies their value; it is the colonies that created world trade, and itis world trade that is the precondition of large-scale industry.Thus slavery is aneconomic category of the greatest importance.Without slavery North America, the most progressive of countries, would be transformedinto a patriarchal country.Wipe North America off the map of the world, and you willhave anarchy the complete decay of modern commerce and civilization.Cause slaveryto disappear and you will have wiped America off the map of nations.[*1]Thus slavery, because it is an economic category, has always existed among theinstitutions of the peoples.Modern nations have been able only to disguise slavery intheir own countries, but they have imposed it without disguise upon the New World.What would M.Proudhon do to save slavery? He would formulate the problem thus:preserve the good side of this economic category, eliminate the bad.Hegel has no problems to formulate.He has only dialectics.M.Proudhon has nothing ofHegel's dialectics but the language.For him the dialectic movement is the dogmaticdistinction between good and bad.Let us for a moment consider M.Proudhon himself as a category.Let us examine hisgood and bad side, his advantages and his drawbacks.If he has the advantage over Hegel of setting problems which he reserves the right ofsolving for the greater good of humanity, he has the drawback of being stricken withsterility when it is a question of engendering a new category by dialectical birth-throes.What constitutes dialectical movement is the coexistence of two contradictory sides, theirconflict and their fusion into a new category.The very setting of the problem ofeliminating the bad side cuts short the dialectic movement.It is not the category which isposed and opposed to itself, by its contradictory nature, it is M.Proudhon who getsexcited, perplexed and frets and fumes between the two sides of the category.Caught thus in a blind alley, from which it is difficult to escape by legal means, M.Proudhon takes a real flying leap which transports him at one bound into a new category.Then it is that, to his astonished gaze, is revealed the serial relation in the understanding.He takes the first category that comes handy and attributes to it arbitrarily the quality ofsupplying a remedy for the drawbacks of the category to be purified.Thus, if we are tobelieve M.Proudhon, taxes remedy the drawbacks of monopoly; the balance of trade, thedrawbacks of taxes; landed property, the drawbacks of credit.By taking the economic categories thus successively, one by one, and making one theantidote to the other, M.Proudhon manages to make with this mixture of contradictionsand antidotes to contradictions, two volumes of contradictions, which he rightly entitles:Le Systáme des contradictions économiques.[The System of Economic Contradictions] Fifth Observation"In the absolute reason all these ideas.are equally simple, and general.In fact, weattain knowledge only by a sort of scaffolding of our ideas.But truth in itself isindependent of these dialectical symbols and freed from the combinations of our minds."(Proudhon, Vol.II, p.97)Here all of a sudden, by a kind of switch-over of which we now know the secret, themetaphysics of political economy has become an illusion! Never has M.Proudhonspoken more truly.Indeed, from the moment the process of the dialectic movement isreduced to the simple process of opposing good to bad, and of administering one categoryas an antidote to another, the categories are deprived of all spontaneity; the idea "ceasesto function"; there is no life left in it.It is no longer posed or decomposed into categories.The sequence of categories has become a sort of scaffolding.Dialectics has ceased to bethe movement of absolute reason.There is no longer any dialectics but only, at the most,absolutely pure morality.When M.Proudhon spoke of the serial relation in understanding, of the logical sequenceof categories, he declared positively that he did not want to give history according to theorder in time, that is, in M.Proudhon's view, the historical sequence in which thecategories have manifested themselves.Thus for him everything happened in the pureether of reason.Everything was to be derived from this ether by means of dialectics.Now that he has to put this dialectics into practice, his reason is in default.M.Proudhon'sdialectics runs counter to Hegel's dialectics, and now we have M [ Pobierz caÅ‚ość w formacie PDF ]