correspondencia entre Marx y Proudhon

El 5 de mayo de 1846 el famoso Karl Marx le escribió una carta a Proudhon en la que en tre otras cosas para proponerle un intercambio de correspondencias junto a Engels y Gigot con el fin de mantenerse al tanto de los desarrollos del socialismo en Alemania, Francia e Inglaterra. El intercambio incluiría la discusión y abordaje de 'preguntas científicas', con miradas críticas e intercambios que le permitieran al movimiento social liberarse de barreras nacionales y que "cuando el llegue momento de la acción" sería beneficioso para todos estar al tanto de lo que sucedía en cada lugar. Proudhon, en su respuesta, le hace unas observaciones sobre la premisa de "cuando llegue el momento de la acción". También Proudhon llama la atención a no sustituir un dogma por otro, a siempre permanecer con preguntas, a siempre estar abiertos a las dudas...

Aquí dejo completa la carta de Proudhon, no sin antes agradecer al gran Fernando Atria, profesor chileno con quien conversé el tema largo y tendido en SELA y quien trajo a mi atención la respuesta de Proudhon. saludos a Fernando y a los amigos en Chile!.

My dear Monsieur Marx,

I gladly agree to become one of the recipients of your correspondence, whose aims and organization seem to me most useful. Yet I cannot promise to write often or at great length: my varied occupations, combined with a natural idleness, do not favour such epistolary efforts. I must also take the liberty of making certain qualifications which are suggested by various passages of your letter.

First, although my ideas in the matter of organization and realization are at this moment more or less settled, at least as regards principles, I believe it is my duty, as it is the duty of all socialists, to maintain for some time yet the critical or dubitive form; in short, I make profession in public of an almost absolute economic anti-dogmatism.

Let us seek together, if you wish, the laws of society, the manner in which these laws are realized, the process by which we shall succeed in discovering them; but, for God’s sake, after having demolished all the a priori dogmatisms, do not let us in our turn dream of indoctrinating the people; do not let us fall into the contradiction of your compatriot Martin Luther, who, having overthrown Catholic theology, at once set about, with excommunication and anathema, the foundation of a Protestant theology. For the last three centuries Germany has been mainly occupied in undoing Luther’s shoddy work; do not let us leave humanity with a similar mess to clear up as a result of our efforts. I applaud with all my heart your thought of bringing all opinions to light; let us carry on a good and loyal polemic; let us give the world an example of learned and far-sighted tolerance, but let us not, merely because we are at the head of a movement, make ourselves the leaders of a new intolerance, let us not pose as the apostles of a new religion, even if it be the religion of logic, the religion of reason. Let us gather together and encourage all protests, let us brand all exclusiveness, all mysticism; let us never regard a question as exhausted, and when we have used our last argument, let us begin again, if need be, with eloquence and irony. On that condition, I will gladly enter your association. Otherwise — no!

I have also some observations to make on this phrase of your letter: at the moment of action. Perhaps you still retain the opinion that no reform is at present possible without a coup de main, without what was formerly called a revolution and is really nothing but a shock. That opinion, which I understand, which I excuse, and would willingly discuss, having myself shared it for a long time, my most recent studies have made me abandon completely. I believe we have no need of it in order to succeed; and that consequently we should not put forward revolutionary action as a means of social reform, because that pretended means would simply be an appeal to force, to arbitrariness, in brief, a contradiction. I myself put the problem in this way: to bring about the return to society, by an economic combination, of the wealth which was withdrawn from society by another economic combination. In other words, through Political Economy to turn the theory of Property against Property in such a way as to engender what you German socialists call community and what I will limit myself for the moment to calling liberty or equality. But I believe that I know the means of solving this problem with only a short delay; I would therefore prefer to burn Property by a slow fire, rather than give it new strength by making a St Bartholomew’s night of the proprietors ...

Your very devoted
Pierre-Joseph Proudhon


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