Pierre-Joseph Proudhon (, also US: ; French: [pjɛʁ ʒozɛf pʁudɔ̃]; 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". He was the first person to call himself an anarchist, 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. Proudhon described the liberty he pursued as the synthesis of community and individualism. Some consider his mutualism to be part of individualist anarchism while others regard it to be part of social anarchism. Proudhon, who was born in Besançon, was a printer who taught himself Latin in order to better print books in the language. His best-known assertion is that "property is theft!", contained in his first major work, What Is Property? Or, an Inquiry into the Principle of Right and Government (Qu'est-ce que la propriété? Recherche sur le principe du droit et du gouvernement), published in 1840. The book's publication attracted the attention of the French authorities. It also attracted the scrutiny of Karl Marx, who started a correspondence with its author. The two influenced each other and they met in Paris while Marx was exiled there. Their friendship finally ended when Marx responded to Proudhon's The System of Economic Contradictions, or The Philosophy of Poverty with the provocatively titled The Poverty of Philosophy. The dispute became one of the sources of the split between the anarchist and Marxist wings of the International Working Men's Association. Some, such as Edmund Wilson, have contended that Marx's attack on Proudhon had its origin in the latter's defense of Karl Grün, whom Marx bitterly disliked, but who had been preparing translations of Proudhon's work. Proudhon favored workers' councils and associations or cooperatives as well as individual worker/peasant possession over private ownership or the nationalization of land and workplaces. He considered social revolution to be achievable in a peaceful manner. Proudhon unsuccessfully tried to create a national bank, to be funded by what became an abortive attempt at an income tax on capitalists and shareholders. Similar in some respects to a credit union, it would have given interest-free loans. After the death of his follower Mikhail Bakunin, Proudhon's libertarian socialism diverged into individualist anarchism, collectivist anarchism, anarcho-communism and anarcho-syndicalism, with notable proponents such as Carlo Cafiero, Joseph Déjacque, Peter Kropotkin and Benjamin Tucker.
Biography
Early life and education
Proudhon was born in Besançon, France, on 15 January 1809 at 23 Rue du Petit Battant in the suburb of Battant. His father Claude-François Proudhon, who worked as a brewer and a cooper, was originally from the village of Chasnans, near the border with Switzerland. His mother Catherine Simonin was from Cordiron. Claude-François and Catherine had five boys together, two of whom died at a very young age. Pierre-Joseph Proudhon's brothers Jean-Etienne and Claude were born in 1811 and 1816 respectively, and both maintained a very close relationship with him. As a boy, he mostly worked in the family tavern, helped with basic agricultural work and spent time playing outdoors in the countryside. Although Proudhon received no formal education as a child, he was taught to read by his mother, who had him spelling words by age three. The only books that Proudhon was exposed to until he was 10 were the Gospels and the Four Aymon Brothers and some local almanacs. In 1820, Proudhon's mother began trying to get him admitted into the city college in Besançon. The family was far too poor to afford the tuition, but with the help of one of Claude-François' former employers, she managed to gain a bursary which deducted 120 francs a year from the cost. Proudhon was unable to afford basic things like books or shoes to attend school which caused him great difficulties and often made him the object of scorn by his wealthier classmates. Despite this, Proudhon showed a strong will to learn and spent much time in the school library with a pile of books, exploring a variety of subjects in his free time outside of class.
Entrance into the printing trade In 1827, Proudhon began an apprenticeship at a printing press in the house of Bellevaux in Battant. On Easter of the following year, he transferred to a press in Besançon owned by the family of one of his schoolmates, Antoine Gauthier. Besançon was an important center of religious thought at the time and most of the works published at Gauthier were ecclesiastical works. During the course of his work, Proudhon spent hours every day reading this Christian literature and began to question many of his long-held religious beliefs which eventually led him to reject Christianity altogether. In his first book, What is Property?, he revealed that his religious journey began with Protestantism and ended with being a Neo Christian. Over the years, Proudhon rose to be a corrector for the press, proofreading publications. By 1829, he had become more interested in social issues than in religious theory. Of particular importance during this period was his encounter with Charles Fourier, who in 1829 came to Gauthier as a customer seeking to publish his work Le Nouveau Monde Industriel et Sociétaire. Proudhon supervised the printing of the book, which gave him ample opportunity to talk with Fourier about a variety of social and philosophical issues. These discussions left a strong impression on Proudhon and influenced him throughout his life. It was also during this time that Proudhon formed one of his closest friendships with Gustave Fallot, a scholar from Montebéliard who came from a family of wealthy French industrialists. Impressed by Proudhon's corrections of one of his Latin manuscripts, Fallot sought out his friendship and the two were soon regularly spending their evenings together discussing French literature by Michel de Montaigne, François Rabelais, Jean-Jacques Rousseau, Voltaire, Denis Diderot and many other authors to whom Proudhon had not been exposed during his years of theological readings.
Decision to pursue philosophy and writing
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