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Bache gently shrugged his shoulders: "Liberty, liberty, of course," said he; "only it is worth nothing if it is not organised." Thereupon their everlasting discussion began afresh, with Saint-Simon and Fourier on one side and Proudhon and Auguste Comte on the other.
For this would be to fall into Communism with Plato, Rousseau, Louis Blanc, and other opponents of property, against whom I protest with all my strength. What I demand from property is a balance." But all his life Proudhon was unable to dispel the misunderstanding which he carelessly brought upon his doctrine in his first writing by a talented paradox.
In any case, the net result of the lengthy discussion, in view of the purpose which Proudhon had before him, was absolutely nil.
Practically Auberon Herbert's distinction of terms is merely playing with words; for the "voluntary State," which I can leave at any moment, from which I can withdraw my financial support if I do not approve of its actions, is Proudhon's federation of groups in its strictest form; perhaps it is even the practical outcome of Stirner's Union of Egoists; at any rate Herbert, like Stirner, prefers the unconditional acceptance of the principle of laisser faire, without reaching it, like Proudhon, by means of the thorny circumlocution of a complicated organisation of work.
In his first work upon property, Proudhon had represented it as something equivalent to theft. But now we have another doctrine proposed: that Property is Liberty. These two propositions were thought by Proudhon to be proved in the same way. "Property considered in the totality of social institutions has, so to speak, two current accounts.
Although Fourier had sprung from Saint-Simon, he denied him in part, and if Saint-Simon's doctrine ended in a kind of mystical sensuality, the other's conducted to an inacceptable regimenting of society. Proudhon, for his part, demolished without rebuilding anything.
I shall not be given away like an apple." "You remember the apples; many thanks for the gift. I will bring you books in exchange, as you like books." "Proudhon?" "Yes, Proudhon and others. I have all the new ones. Only you must not tell your Grandmother and her stupid visitors, for although I do not know who they are, I don't think they would have anything to do with me." "How do you know?
Thus one of the main events of the Brussels Congress early in September, 1868, was a proposal of Albert Richard, a follower of Bakunin, to found a bank of mutual credit and exchange quite after the manner of Proudhon. In the discussion upon it prominent representatives of Anarchist ideas took part, such as Eccarius, Tolain, and others.
Proudhon was deeply permeated by the reality of Collectivism, but saw it in the light both of Physics and Physiology, so that the word "resultants" is with him more than a metaphor. In this respect Proudhon far surpassed in insight all the social philosophers of his age, and anticipated the pioneers of modern sociology.
Bakunin was entrusted with the gloomy mission of handing this gift over to us, and it is noticeable that in Bakunin as in Nihilism generally Anarchism by no means takes up that exclusively commanding position as in Proudhon, with whom he yet is so closely connected.
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