A complete criticism of God and humanity.

I point to the programme of the honorable society: it is not I who have fixed the conditions of my task, it is the Academy of Moral and Political Sciences. Now, how can I satisfy these conditions, if I am not myself endowed with infallibility; in a word, if I am not God or divine? The Academy admits, then, that divinity and humanity are identical, or at least correlative; but the question now is in what consists this correlation: such is the meaning of the problem of certainty, such is the object of social philosophy.

Thus, then, in the name of the society that God inspires, an Academy questions.

In the name of the same society, I am one of the prophets who attempt to answer. The task is an immense one, and I do not promise to accomplish it: I will go as far as God shall give me strength. But, whatever I may say, it does not come from me: the thought which inspires my pen is not personal, and nothing that I write can be attributed to me. I shall give the facts as I have seen them; I shall judge them by what I shall have said; I shall call everything by its strongest name, and no one will take offence.

I shall inquire freely, and by the rules of divination which I have learned, into the meaning of the divine purpose which is now expressing itself through the eloquent lips of sages and the inarticulate wailings of the people: and, though I should deny all the prerogatives guaranteed by our Constitution, I shall not be factious. I shall point my finger whither an invisible influence is pushing us; and neither my action nor my words shall be irritating. I shall stir up the cloud, and, though I should cause it to launch the thunderbolt, I should be innocent. In this solemn investigation to which the Academy invites me, I have more than the right to tell the truth, - I have the right to say what I think: may my thought, my words, and the truth be but one and the same thing!

And you, reader, - for without a reader there is no writer, - you are half of my work. Without you, I am only sounding brass; with the aid of your attention, I will speak marvels. Do you see this passing whirlwind called SOCIETY, from which burst forth, with startling brilliancy, lightnings, thunders, and voices? I wish to cause you to place your finger on the hidden springs which move it; but to that end you must reduce yourself at my command to a state of pure intelligence.

The eyes of love and pleasure are powerless to recognize beauty in a skeleton, harmony in naked viscera, life in dark and coagulated blood: consequently the secrets of the social organism are a sealed letter to the man whose brain is beclouded by passion and prejudice. Such sublimities are unattainable except by cold and silent contemplation. Suffer me, then, before revealing to your eyes the leaves of the book of life, to prepare your soul by this sceptical purification which the great teachers of the people - Socrates, Jesus Christ, St. Paul, St. Remi, Bacon, Descartes, Galileo, Kant, etc. - have always claimed of their disciples.

Whoever you may be, clad in the rags of misery or decked in the sumptuous vestments of luxury, I restore you to that state of luminous nudity which neither the fumes of wealth nor the poisons of envious poverty dim. How persuade the rich that the difference of conditions arises from an error in the accounts; and how can the poor, in their beggary, conceive that the proprietor possesses in good faith? To investigate the sufferings of the laborer is to the idler the most intolerable of amusements; just as to do justice to the fortunate is to the miserable the bitterest of draughts.

You occupy a high position: I strip you of it; there you are, free. There is too much optimism beneath this official costume, too much subordination, too much idleness. Science demands an insurrection of thought: now, the thought of an official is his salary.

Your mistress, beautiful, passionate, artistic, is, I like to believe, possessed only by you. That is, your soul, your spirit, your conscience, have passed into the most charming object of luxury that nature and art have produced for the eternal torment of fascinated mortals. I separate you from this divine half of yourself: at the present day it is too much to wish for justice and at the same time to love a woman. To think with grandeur and clearness, man must remove the lining of his nature and hold to his masculine hypostasis. Besides, in the state in which I have put you, your lover would no longer know you: remember the wife of Job.

What is your religion? . . . . Forget your faith, and, through wisdom, become an atheist. - What! you say; an atheist in spite of our hypothesis! - No, but because of our hypothesis. One's thought must have been raised above divine things for a long time to be entitled to suppose a personality beyond man, a life beyond this life. For the rest, have no fears for your salvation. God is not angry with those who are led by reason to deny him, any more than he is anxious for those who are led by faith to worship him; and, in the state of your conscience, the surest course for you is to think nothing about him.

Do you not see that it is with religion as with governments, the most perfect of which would be the denial of all? Then let no political or religious fancy hold your soul captive; in this way only can you now keep from being either a dupe or a renegade. Ah! said I in the days of my enthusiastic youth, shall I not hear the tolling for the second vespers of the republic, and our priests, dressed in white tunics, singing after the Doric fashion the returning hymn: Change o Dieu, notre servitude, comme le vent du desert en un souffle rafraichissan! . . . . . But I have despaired of republicans, and no longer know either religion or priests.

I should like also, in order to thoroughly secure your judgment, dear reader, to render your soul insensible to pity, superior to virtue, indifferent to happiness. But that would be too much to expect of a neophyte. Remember only, and never forget, that pity, happiness, and virtue, like country, religion, and love, are masks.

Tags: Philosophy

About the Author

Pierre-Joseph Proudhon (January 15, 1809 - January 19, 1865) was a French mutualist political philosopher of the socialist tradition. He was the first individual to call himself an "anarchist" and is considered among the first anarchist thinkers. He was a workingman, a printer, who taught himself to read Latin so as to print books in that language well.