Читать книгу Demanding the Impossible - Peter Marshall - Страница 46

Charles Fourier was also one of France’s greatest libertarian thinkers. He not only influenced the young Proudhon (they both came from Besançon), but Kropotkin later acknowledged Fourier to be a ‘forerunner of Anarchy’.²⁵ Murray Bookchin has recently described him as ‘the most libertarian, the most original, and certainly the most relevant utopian thinker of his day, if not of the entire tradition’.²⁶ Fourier not only influenced the surrealists but his teachings found a direct echo in the counter-culture of the sixties and seventies.

Fourier was born in Besançon in 1772, and he studied at the local academy. He abandoned his studies to become a commercial traveller, covering Holland, France and Germany. During the revolutionary Terror, he was imprisoned and nearly guillotined, but emerged to do two years’ military service. He then pursued his desultory commercial career and developed a grandiose scheme to replace the corrupt civilization of his day which he knew so well.

Bookchin observes that Fourier was in many ways the earliest social ecologist to surface in radical thought. Certainly Fourier conceived of the universe as a vast living organism. In order to complete Newton’s work, he proposed his own ‘law of passionate attraction’ in which even stars have sexual proclivities. In his ‘theory of universal analogy’, he presents man as a microcosm of the universe: the universe is a unified system, a web of hidden correspondences, and man is at its centre. Man is not therefore separate from nature, but an integral part of it. Moreover, behind the apparent chaos of the world, there is an underlying harmony and natural order governed by universal law. If the universal law is understood it would ‘conduct the human race to opulence, sensual pleasures and global unity’.²⁷

Fourier went far beyond the ideas of liberty, equality and fraternity put forward by the lawyers of the French Revolution. He recognized that social liberty without a degree of economic equality is meaningless. The philosophes of the eighteenth century were right to vaunt liberty—‘it is the foremost desire of all creatures’—but they forgot that in civilized societies liberty is illusory if the common people lack wealth: ‘When the wage-earning classes are poor, their independence is as fragile as a house without foundations.’²⁸ While accepting the inequality of talents and remuneration according to work done, Fourier’s utopia undoubtedly presupposes the gradual levelling of the privileges of the wealthy and the end of class antagonism.

Like de Sade, Fourier applied the notion of rights to women as well as men. It was Fourier and not Marx who first asserted as a general proposition that ‘Social progress and changes of period are brought about by virtue of the progress of women towards liberty’ and that the extension of the privileges of women is the fundamental cause of all social progress. Rejecting the degradation and bondage of women and conjugal slavery in modern civilization, he observes: ‘A slave is never more contemptible than when his blind submission convinces the oppressor that his victim is born for slavery.’ Fourier’s egalitarian and libertarian vision even embraces animals. He does not recommend vegetarianism but it is a rule in his ideal society that ‘a man who mistreats them is himself more of an animal than the defenceless beasts he persecutes.’²⁹

The method Fourier adopted in his social analysis involved ‘absolute doubt’ and ‘absolute deviation’.³⁰ The uncompromising application of this method led him to mount a devastating indictment of Western civilization and capitalism. His critique of its dehumanized market relations warped by deceit and falsehood, its punishing and repulsive work, and its psychic and sexual frustration are trenchant indeed. He rejected the whole economic system based on free competition and the work ethic itself. Freedom for Fourier not only meant free choice, but freedom from the psychological compulsion to work. In place of the existing order, he proposed a hedonistic utopia called ‘Harmony’ in which there would be agreeable and voluntary labour, non-repressive sexuality, communal education and communal living. Passion, pleasure, abundance, and love would all find their place in his new moral world.

Each community of Harmony would be a Phalanx housed in a palace or ‘phalanstery’. Each Phalanx would consist of a self-managing and self-sustaining association of co-operative workers. The members would work in voluntary groups of friends or a series of groups who have gathered together spontaneously and who are stimulated by active rivalries. Work would be made as attractive as possible, and the division of labour would be carried to the supreme degree in order to allot suitable tasks to different individuals. While work would be co-operative and property enjoyed in common, members would receive dividends proportional to their contributions in capital, work and talent. Everyone would have a right to work and as a key principle Fourier insists on a ‘social minimum’, a guaranteed annual income. Every effort would be made to combine personal with social freedom and promote diversity in unity. The equality of unequals would prevail.

When it came to desire, Fourier was even more revolutionary. Although a rationalist, he rejected the mechanical rationalization of contemporary society which repressed the passions; they are natural and meant to be expressed. He stands as a forerunner of psychoanalysis in his understanding of the dynamics of repression: ‘Every passion that is suffocated produces its counter passion, which is as malignant as the natural passion would have been salutary. This is true of all manias.’³¹

Rather than being disruptive in society, the gratification of individual desire and passion serve the general good: ‘the man who devotes himself most ardently to pleasure becomes eminently useful for the happiness of all.’³² In his notebooks collectively entitled The New Amorous World, Fourier called for the satisfaction of material and psychological needs, a ‘sexual minimum’ as well as a ‘social minimum’. He was convinced that complete sexual gratification would foster social harmony and economic well-being. The only kind of sexual activity he condemned as vicious was where a person was abused, injured, or used as an object against his or her will. Only in Harmony could such ‘amorous anarchy’ prevail.³³

Fourier’s imaginary world is undoubtedly libertarian in many respects, but as it appears in his most succinct formulation in Le Nouveau monde industriel et sociétaire (1829) it contains many contradictions. Women are to be liberated from patriarchal constraints, but they are still expected to serve the men domestically and sexually. Again, Fourier’s elegant tableaux of sexual and gastronomic delights reflect an aristocratic taste. His ‘amorous code’ manipulated by an elaborate hierarchy of officials in the ‘Court of Love’ is not for everyone. His description of sex appears somewhat mechanical and utilitarian. His child psychology is also naive and dogmatic. He not only denies infantile sexuality but asserts dogmatically that since ‘Two thirds of all boys have a penchant for filth’ they should be organized into ‘little hordes’ to do the disgusting and loathsome work.³⁴ Little girls of course like finery.

Finally, the arrangements of everyday life in ‘Harmony’ are described so minutely that its members are left little room for manoeuvre or renovation. Those who like privacy would not feel at home. While Fourier tried to foster individual autonomy and self-realization in allocating attractive work to suit particular tastes, the life he proposes is undoubtedly regimerited. Communal life is so well-organized that to some it might appear more like a prison than a paradise. The whole is orchestrated by the puppet strings of the master.

Fourier distributed his works to the rich and powerful, but to little avail. By 1830, nonetheless, he had managed to attract a small band of followers in the area around Besançon. With the help of the young Victor Considérant, he then managed to turn the small Fourierist group into a movement, winning over some disenchanted followers of Saint-Simon in 1832. In the following year the first community was set up, only to collapse soon afterwards. Only after his death in 1837 did Fourierist movements spring up in most of the European countries and in the United States. In France, Considérant helped to turn Fourierism into a movement for ‘peaceful democracy’; and it became a real political force in the last years of the July Monarchy and in the early phase of the 1848 French Revolution. In America, it spawned three dozen short-lived communities, including Brook Farm. Fourier’s ideas even influenced Alexander Herzen and the Petrashevsky Circle in Tsarist Russia. But while communities failed, and his revolutionary message got watered down, he did have an influence on the developing co-operative movement, especially in Britain. Most authoritarian socialists, however, went on to dismiss Fourier’s utopian visions, as Marx and Engels did, as a ‘fantastic blueprint’, despite its ‘vein of true poetry’ and satirical depiction of bourgeois society.³⁵

Nevertheless, despite all the regimented and static aspects of his utopia, Fourier was the most libertarian of the nineteenth-century French Utopians. His wish to transform repulsive work into meaningful play, his call for the free satisfaction of sexuality, his stress on the social and sexual minimum, and his organic cosmology continue to inspire anarchists and ecologists alike.