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Now available thanks to Shawn P. Wilbur at Two-Gun Mutualism & the Golden Rule:

Letter to the Associations on the Organization of Credit

[Conclusion; continued from Part I — Part II]

Revolutions cannot produce the well-being toward which the suffering classes aspire, they almost always serve as stepping stones for a few ambitious types to come to power.

And when they are achieved, they continue the habits of the past. They find no other means to combat poverty, when the sufferers grow weary and irritated, than the compression which provokes resistance and prepare new battles.

And when the sufferers resign themselves, alms, which adds moral degradation to poverty, and which is an outrage to human dignity.

It is because the rights of the disinherited are misunderstood that revolutions are providentially necessary; and, in that case, the justice of the people is the justice of God.

And it is the disagreement on the choice of means to combat poverty and constitute well-being which has caused reactions up to the present.

But social science had come to bring the light.

Socialism is the synthesis of all the social truths taught by the reformers.

The various schools differ in the means of organization, but, deep down, they all have the same basis: SOLIDARITY;

The same principal means: ORGANIZATION OF LABOR;

The same goal: WELL-BEING FOR ALL.

They differ on the degree of solidarity;

On the mode of organization;

On the nature and enlargement of well-being that suits the human being.

These differences manifest the wisdom of the ways of Providence, which intended that the teaching of social verities should simultaneously penetrate the various classes of society, in the forms most in harmony with their various needs and aspirations.

And the discussions that rise from these differences must cast light on the great questions of social economy.

But practice alone can give a certain solution to these ...

Read the whole thing at Two-Gun Mutualism & the Golden Rule.

Now available thanks to Shawn P. Wilbur at Two-Gun Mutualism & the Golden Rule:

Letter to the Associations on the Organization of Credit

[continued from Part I]

The circulation of these bills of credit assuring to each of the associations adhering to the mutual credit the business of all the other subscribing associations.

In order to form a mutual credit bureau, it is not necessary to form public gatherings. All that is required, to give the first impetus, is a few associations of various professions which have understood all the present advantages and all the possible results of this mode of credit.

The bills of credit should have a character of unity, and come from a common center, in order to give the mutual credit a more powerful guarantee, and to avoid making an emission of bills surpassing the resources of the credit.

But when two or three associations of different professions resolve to establish the mutual credit, and take the initiative to establish a credit bureau, no discussion will be necessary to lead the other associations: those who do not want to take part will not receive the bills, and they will await the results.

There will be nothing to discuss; it is not a question of a theory, but of a practical fact, and practical means are the best means of propaganda; the least fait accompli often has more value than an axiom.

The associations that wish to subscribe at the founding of the Bureau of Mutual Credit, will make a loan to that bureau, by subscribing an emission of bills of credit which cannot surpass the amount of consumption that they can make of the products and labors of the other adherent associations for three or six months.

That loan must be based on consumption, because it is an advance made in proportion to the consumptive needs of the lenders.

...

Read the whole thing at Two-Gun Mutualism & the Golden Rule.

Now available thanks to Shawn P. Wilbur at Contr'un:

The radical literature that any of us are actually familiar with always seems to be just a drop in the bucket. There are masses of largely ephemeral publications in every language, and all of the advances in digital archiving have only really begun to make any sort of dent in the work to be done. We can't ignore all that ephemera, unless we're content with a sort of abstract, top-down understanding of our traditions. After all, for every Proudhon, there were a dozen Greenes and Langlois, and for every one of them there were dozens of Junquas and Blackers, and for every one of them there were hundreds and thousands of rank-and-file radicals, many of them with ideas all their own. When we scour all the radical papers, we'll still only get a sample of the real history of the radical movements—but at least it will be a start.

In the meantime, a lot of the work to do involves relatively "big names" in radicalism. Some of that is, of course, translation. There's still a lot of work to do on Proudhon, and we've hardly started on his collaborators. We've also hardly started on his critics—and the literature of direct responses to Proudhon is huge by itself. This last weekend, while I was tabling the Portland Anarchist Bookfair, I dedicated my transit time to a pair of pamphlets debating the merits of Proudhon's work: "Histoire de M. Proudhon et de ses principes," by "Satan" and "Réponse à Satan au sujet de M. Proudhon" by "l'Archange Saint-Michel." "Satan" was apparently Georges-Marie Dairnvæll, the author of a number of other works, and the "Response" was published by the Société d'Education Mutuelle des Femmes, a group founded by Jeanne Deroin and Desirée Gay. I recently translated the manifesto ...

Read the whole thing at Contr'un.