The leading disciple of 19th century utopian socialist Charles Fourier, Victor Considerant expounded and moderated Fourier's theories in an attempt to found a utopian community near Dallas, Texas. His 1847 treatise sought to utilize social science for the organization of peaceful societies, the productive development of resources, and fair worker's rights. Reeling from the chaotic economic and social aftermath of the French Revolution, this text offered a nonrevolutionary approach to socialism, calling for balance between the right to property and the right to an adequate standard of living, and a gradual increase in political participation in proportion to increases in the educational level. Highly influential in formulating 19th century economic and political thought, this modern translation brings these seminal ideas to contemporary English readers.
I read Principles of Socialism by Victor Prosper Considerant after seeing a claim in a Rudolf Rocker pamphlet, Marx and Anarchism, suggesting that Marx had plagiarized Considerant's ideas. However, upon reading the text for myself, I quickly realized that the accusation was unfounded. In fact, Rocker's work never actually claims that Marx plagiarized Considerant, which makes the assertion a misunderstanding of Rocker’s critique. Rocker’s main concern with Marxism was rooted in its authoritarian tendencies, rather than an issue of direct copying between thinkers. Therefore, the claim of plagiarism is not only inaccurate but misleading, as it misrepresents the nuanced nature of Rocker’s actual arguments.
Considerant’s Principles of Socialism (1843) is a fascinating piece, but it’s clear that it’s a far cry from Marxism. While it is undeniably socialist, it is more of a utopian vision, heavily influenced by Fourier’s ideas, which makes it distinct from Marx’s materialist philosophy. Considerant’s focus on gradualism, nonviolence, and reformism is fundamentally at odds with Marx’s revolutionary outlook and class struggle. Additionally, Considerant’s optimism about the potential for gradual social change through the state, his faith in kings as protectors of the nation, and his cautious approach to universal suffrage stand in stark contrast to Marx’s belief in the necessity of revolution and the abolition of the state.
Given the vast differences between Considerant’s ideas and those of Marx, the suggestion of plagiarism seems not just unlikely, but outright absurd. The ideological gap between them is too significant for one to be a simple derivative of the other. Considerant’s vision is deeply rooted in Christian reformist thought and is notably conservative in tone, especially when compared to Marx’s call for revolution. That said, it’s possible that Marx appreciated certain aspects of Considerant’s work and even mentioned him with respect, but the claim that Marx plagiarized is simply without merit.
It’s important to challenge historical claims with care. For instance, Rocker, in his critique of Marx from an anarchist perspective, focused primarily on Marx’s embrace of the state and centralization of power, something that anarchists like Proudhon vehemently opposed. Rocker never claimed that Marx plagiarized other thinkers; rather, his critique was about the authoritarian elements that he saw within Marx’s theories. Thus, any suggestion of plagiarism, especially from Considerant, is misleading and misrepresents both Rocker’s arguments and the relationship between these two thinkers.
In sum, Principles of Socialism provides an intriguing glimpse into early socialist thought, but it does not serve as a direct precursor to Marxist theory. The ideas presented by Considerant remain fundamentally different, which makes the accusation of plagiarism between the two thinkers not just baseless, but a gross oversimplification. It’s important for anyone exploring the historical roots of socialist thought to engage deeply with the material, and not simply accept lazy, unsubstantiated claims.
Immensely useful introduction, love the translator’s enthusiasm and insight! Disagreements, yes, but invigorating disagreements.
Considerant raises interesting questions as to the viability of class collaborationism, in a similar vein to Saint-Simon: there need not be class conflict! In a sense, their vision does come to pass: in the advanced capitalist economies—the social democratic ones, at the least: who can be said to have become inheritors of this strain of Pre-Marxian socialism—the workers come to be mollified by reform. (This is all putative of course: I haven’t read the requisite history haha.)
There’s a genteel, Christian heart in Considerant and Saint-Simon; for Messrs the capitalists and their ministers to listen, and take as their object, the happiness and security of the most populated class: class collaborationism, peaceful association of Capital and Labour, that one reckons could be traced to ‘Render unto Caesar’ and Christ’s peaceful acceptance of his fate— that unnerving, moving surrender to stately power.
The spectres of Marx and Engels haunts socialism; but socialism antecedes our bearded fathers, and it is fascinating to see what their presagers had to say: a socialism that for the most part wasn’t the self-emancipation of the working class.
Read for many of reasons Roelofs discusses in her introduction. Roelof presents a strong history of pre-Marx French socialism but the critique of Marx in relation to Considerant/Fourier requires a rather ungenerous misreading of Marx to stick. Considerant's work, replete with national chauvinism, naive respect for feudal values, and class-collaborationist end-goal is a more useful guide to the historical theoretical underpinings of Mussolini's fascism than any modern progressive movement--and I mean this genuinely in an academic sense, not as an insult (my one star review already achieves that).