I. The emergence of utopian socialism. 2
II. Followers of utopian socialism. 3
2.1. Saint Simon. four
2.2. Charles Fourier. 6
2.3. Robert Owen. 7
References.. 9
I. The Emergence of Utopian Socialism
In the late Middle Ages (XVI-XVII centuries), significant changes took place in the economic thought of Western Europe, caused by a deep process of development of manufactory production. The great geographical discoveries, the robbery of the colonies accelerated the process of capital accumulation.
During this period, social utopias arise. One of the founders of utopian socialism was Thomas More (1478-1532), an outstanding humanist thinker, politician of Tudor England, who was executed for his opposition to absolutism (he refused to take the oath to the king as the head of the church). The son of a wealthy judge and himself a lawyer by training, More held high government positions. But despite this, he sympathized with the misfortunes of the masses.
More sharply criticized the social orders prevailing in England, the methods of primitive accumulation of capital. He saw the root cause of poverty in private property, and acted as its opponent.
More was the first critic of capitalism. More's views did not represent a special scientific theory. They were just dreams.
Among the early representatives of utopian socialism is the Italian thinker Tommaso Campanella (1568-1639), who came from the poor peasantry. He is known as an active participant in the struggle for the liberation of southern Italy from the oppression of the Spanish monarchy. Once in the hands of enemies, Campanella spent 27 years in casemates. There he wrote his famous essay City of the Sun (1623), in which he sharply criticized the social system of Italy at that time.
In it, Campanella put forward a project for an ideal utopian state - the city of the Sun, the basis of which was the community of property. Reflecting the traditions of the economic thought of the Middle Ages, he was guided by a subsistence economy. The society of the future was drawn to him as a set of agricultural communities, in which all citizens are involved. Campanella recognized the individuality of housing and the family, the universality of labor, and rejected the thesis that after the abolition of property, no one would work. Consumption in the city of the Sun, he believed, would be public with an abundance of material goods, poverty would disappear. Relations between people should be based on the principles of friendship, comradely cooperation and mutual understanding.
However, not a utopian state with unusual orders, in which the historical limitations of their economic projects T. Mor, nor T. Campanella did not know the real paths to the new society. They limited themselves to description.
II. Successors of utopian socialism
Expressing the dreams of the nascent proletariat about the future of society, the great utopian socialists Henri Claude, Saint-Simon, Charles Fourier and Robert Owen made a denunciatory critique of capitalism. The great utopians made a valuable contribution to economics, for the first time pointing out the historically transitory nature of capitalism, noting that capitalist relations are not eternal and natural. Development human society they considered it as a historical process in which the previous stage is replaced by another, more highly developed one. Representatives of utopian socialism, wrote V.I. Lenin, “looked in the same direction in which real development was going; they were ahead of this development.”
The classics of bourgeois political economy considered capitalism to be an eternal and natural system. In contrast to them, the utopian socialists exposed the vices and ulcers of capitalism, its contradictions, pointing to the poverty and misery of the working masses. Criticizing the capitalist mode of production, the great utopian socialists declared that it should be replaced by a social order that would bring happiness to all members of society. Their criticism of capitalism was sharp and angry, contributed to the enlightenment of the workers and the preparation of conditions for the perception of the ideas of scientific socialism.
In their projects of future justice social system Utopian socialists foresaw many features of a socialist society, did not confine themselves to the demand for the reorganization of consumption and distribution, but came up with the idea of transforming production itself. They called the ideal social system in different ways.
2.1. Saint Simon
So Saint-Simon called it industrialism, Fourier - harmony, Owen - communism. But all of them proceeded from the absence of exploitation, the elimination of the antithesis between mental and physical labor, from the fact that private property will disappear or will not play a special role in the future society.
AT Western Europe at the end of the XVII - early XIX For centuries, manufactory dominated, and factory production was just in its infancy. The material conditions of capitalism and the formation of the proletariat as a special working class were at an early stage. The proletariat was still a fragmented mass and was not ready for independent action, acted as an ally of the bourgeoisie in the fight against the remnants of absolute monarchy and feudal exploitation. Under these conditions socialism and labor movement developed independently in isolation from each other.
Utopian socialists did not see real ways of transition to a society of social justice, they did not understand the historical mission of the proletariat, although they noted the opposition of class interests. They looked upon the proletariat as an oppressed, suffering mass. They considered their task to be the development of consciousness, the promotion of their ideas, their implementation by creating a commune, a “phalanstere” or “fair exchange bazaars”. The imperfection and inconsistency of the socialist theories of the utopians corresponded to immature capitalist production and undeveloped class relations. Since the material conditions for the emancipation of the working people had not yet been created, the representatives of utopian socialism put forward fantastic projects for a future society. They placed themselves above the classes, declaring that they reflected the interests of all members of society, but appealed to the ruling classes in promoting their projects. They rejected political struggle and revolution, relying on the transformation of society through propaganda and agitation of the ideas of social justice. This was the utopianism of ideas. However, despite the limitations of utopian socialism, in the period of the formation of capitalism it was a progressive doctrine, reflecting the aspirations of the nascent proletariat, and was one of the sources of Marxism.
The future just society Saint-Simon called the industrial system. He believed that industrial society would develop on the basis of a large industrial production, industry - according to a certain plan, and management - to be carried out from a single center by industrialists. Plans for the development of industrial production and distribution of products will be drawn up by scientists; industrial capitalists, having rich experience, will lead the organization of management, and the workers will work directly on the implementation of the developed plans. By creating a new public organization Saint-Simon intended to achieve the elimination of the anarchy of production and the establishment of planning and centralism in the management of the economy.
In his industrial system, Saint-Simon maintained capitalist property while opposing landowners and usurers. But the capitalists, in his opinion, will work in the "golden age", organizing labor. He believed that they would have no power, and naively assumed the voluntary transformation of the capitalist-owner into the capitalist-worker. For the capitalist, Saint-Simon also retained the right to receive unearned income as a reward for capital, but in general his social utopia was directed against the domination of the bourgeoisie, and not to protect capitalist interests and the power of the technocracy, as supporters of the modern bourgeois theory of "industrial society" try to present. . Saint-Simon did not advocate "organized capitalism", but for organized labor and did not notice that capitalists can only organize labor in a capitalist way.
2.2. Charles Fourier
Describing the economic processes that he observed in the analysis of civilization, Fourier predicted the replacement of free competition by monopolies. He even gave his own classification of monopolies, highlighting such types as colonial monopoly, simple maritime monopoly, cooperative, or monopoly of closed associations, government monopoly, or public administration.
Fourier, exposing civilization, showed the doom of the capitalist system, but, like other utopian socialists, he did not see real ways to a "harmonious society". He was an opponent of the revolution, a supporter of reforms, the transition to justice and the abolition of exploitation through agitation and example. According to Fourier, it is possible to move to a new social system by discovering the law on the basis of which society must live and develop. He declared that it was he who discovered this law and that his "theory of fates will fulfill the demand of nations, providing abundance to everyone."
A just society, Fourier dreamed, would consist of associations of producers (phalanxes) created without coercion, based on the principle of satisfying the needs of all people. This society, in his opinion, should be classless, harmonious. With the establishment of "universal unity," he wrote, poverty, injustice and war will disappear. Each phalanx will occupy a certain land plot, on which its members will produce products, and then distribute it themselves. According to the Fourier plan, agriculture must become the basis of the future system, and industry must play a subordinate role. This was the manifestation of Fourier's petty-bourgeois illusions. In the phalanx, he retained private property and capital, and the distribution was partially to be carried out according to capital. But Fourier believed that this would not bring any harm, because all the workers would become capitalists, and the capitalists would become workers. Thus, through reforms, Fourier erroneously assumed the establishment of a classless society.
2.3. Robert Owen
characteristic feature Owen's economic views is that, unlike the French utopian socialists who rejected bourgeois political economy, he relied in his theoretical constructions on Ricardo's labor theory of value. He, following Ricardo, proclaimed labor as the source of value. Owen drew a socialist conclusion from the theory of ore value, stating that the product of labor should belong to those who produce it.
Criticizing capitalism, he noted the contradiction between the growth of production and the shrinking consumption, which, in his opinion, is the cause of economic crises. But in contrast to Sismondi, who tried to turn history back to small-scale production, Owen said that poverty and crises would be eliminated under the socialist organization of labor.
Along with private property, the cause of the contradiction between labor and capital, Owen declared the existence of money as an artificial measure of value. He proposes to destroy money and introduce the equivalent of labor costs - "labor money". The project of "working money" showed that Owen did not understand the essence of the category of value as a spokesman for the social relations of commodity producers. Since value is a social category, it cannot be measured directly by labor time, it can only be expressed in relation to commodities. Owen tried to implement the “working money” project by organizing the “Fair Exchange Bazaar”, which quickly became overstocked with slow-moving goods, and those goods that could therefore be profitably sold on the market were taken according to receipts. The "Fair Exchange Bazaar" quickly disintegrated, unable to withstand the onslaught of the capitalist elements.
In contrast to the petty-bourgeois capitalist economists and other utopian socialists, Owen, along with the project of "working money", proposed the reorganization of production and even tried to create a "Union of Production". To organize such a union, the capitalists had to sell the means of production to the trade unions. But nothing came of this intention, since the capitalists did not even think of selling their enterprises, and the trade unions did not have the means to do so.
Bibliography
1. History of economic doctrines modern stage. Textbook / Ed. A G Khudokormrva, M.: INFRA M 1998
2. Yadgarov Ya.S. History of Economic Thought. Textbook for high schools. 2nd edition - M.: Infra-M, 1997
3. Mayburg E.M. Introduction to the history of economic thought. From prophets to professors. - M.: Case, Vita - press, 1996
4. Titova N.E. History of Economic Thought. Course of lectures - M: Humanite. Publishing house center VLADOS, 1997
doctrines of an ideal society based on the community of property, compulsory labor, fair distribution. The concept of "Utopian socialism" goes back to the work of T. More "Utopia" (1516). The largest representatives of utopian socialism: T. Müntzer, T. Campanella, J. Winstanley, J. Mellier, Morelli, G. B. Mably, G. Babeuf, T. Desami, C. A. Saint-Simon, C. Fourier, R . Owen; A. I. Herzen and N. G. Chernyshevsky.
Great Definition
Incomplete definition ↓
Utopian socialism
from the Greek U no, no and topos - place, lit. place that does not exist) - ideas about a society based on social equality, in which there is no exploitation and people get the opportunity for comprehensive development. The utopian nature of such an ideology lies in the fact that it cannot be translated into reality in this form.
Utopian socialism can be interpreted as an ideology that contains certain values that its carriers are oriented towards, and technologies that politicians, the carriers of these values, strive to implement. The values of utopian socialism include the ideals of equality, overcoming the social and political alienation of members of society, the destruction of the exploitation of man by man, creating opportunities for all-round development, harmonious socialization regardless of gender and marital status, nationality and ethnicity, etc. These ideals are universal in nature , to such a relationship, as people hope, social development is moving, therefore these ideals are attractive to everyone normal people and eat a large share the probability that sooner or later they will turn into forms real life. There is no particular utopianism in such an ideology of socialism. At the same time, such ideals were expressed not only in socialist ideology, but also, for example, in Christian evangelism and in many other ideologies.
Along with values, utopian theories contain a more or less developed technology for creating and maintaining these relations of equality. Since the theories of socialism grow up on the basis of criticism and denial of existing socio-political relations, they solve the question of the forms of the new society in different ways. In Christian socialism, the basis is the spiritual perfection of man. The development of the soul of believers contributes to the creation of an atmosphere of love for God and all people. Faith, Hope and Love, combined with the pursuit of perfection in life in order to win the right to an exalted existence in eternal life after death, is the basis for religious socialism. People, according to this teaching, will not be so attached to material goods and carnal desires, they will voluntarily work for the benefit of all. Similar relationships existed to a limited extent in early Christian communities, where believers voluntarily renounced private property. Later, relations with elements of social equality were observed in individual Christian communities - among the followers of saints and ascetics of the church, in monasteries, sects, etc. The development of industrial relations reduced the economic role of religion, its functions were concentrated in the spiritual sphere. Therefore, the realization of socialism on a religious basis is hardly possible at the present time.
The beginnings of wage labor in the era of modern times led to an attempt to overcome class relations in the form of socialism. The founder of utopian socialism can be considered the Englishman Thomas More. In his work "Utopia" (1516), views on the society of the "golden age" were outlined. His followers include T. Campanella, J. Winstanley, G. Babeuf, C. Saint-Simon, C. Fourier, R. Owen, V. G. Belinsky, A. I. Herzen, N. G. Chernyshevsky and many others . The writings of the utopian socialists contain a brilliant critique of the shortcomings of feudal and capitalist society in Europe and Russia. They contain many ideals. In addition, they express a number of considerations about the structure of socialist society, which are deservedly considered quite real anticipations in the field of socio-political structure.
One of the brightest ideologists of socialism, T. Campanella, wrote that the main task of the socialist state would be the function of organizing production and distribution, as well as educating citizens. He proposed to involve science and scientists in political management, while relying on the political activity of the people. The socialists insisted on centralized system planned economy, the transfer of the center of politics from the management of people to the management of production, things. They believed that in this case politics and the state would begin to die out, and socialism would awaken the enthusiasm of people: they would rely on reason, and not on base passions.
The ideologists of the society of equality hoped that the society would become collectivist, there would be no private property, everyone would work and actually have equality in rights and duties, education would be harmonious, polytechnical, highly moral, etc. As we can see, the representatives of utopian socialism expressed a number lofty ideas, believed in the embodiment of many ideals of humanity, which strives for a harmonious life on earth, and not in other world.
At the same time, the ideas of utopian socialism are contradictory. They could not have been different, since the ideologists tried to combine incompatible social and political aspects in the content of socialism. Utopian socialism was criticized both by representatives of the bourgeois ideology and by Marxists, who claimed to be theoretical socialists. Marx came to the conclusion that all ideologists before him tried to rely on ideology, and not on real public relations in the construction of an ideal society. He tried theoretically, in a scientific form, to prove that the only political actual class that carries the content of future relations is the proletariat. Therefore, the proletarians of all countries will unite, achieve the overcoming of private ownership of the means of production, take power into their own hands, and establish the dictatorship of the proletariat.
The proletarian state, according to Marx, will assume the role of organizer of the liquidation of bourgeois relations, will in every possible way contribute to the all-round development of the members of society. In this society, the entire population that can work will create material wealth and perform all other managerial and cultural functions. All people in this society will produce commodities, as well as participate in their distribution.
An attempt to translate the ideas of Marx into reality was carried out in Russia under the leadership of Lenin. communist party, which was the main subject of management of Soviet society, declared in 1936 that socialism had been built in the USSR. After the end of World War II, a number of other countries recognized themselves as officially socialist. Since 1985, as post-socialist reforms were unfolding in the countries of already former socialism, the restoration of those relations that are considered capitalist in Marxism-Leninism began. At the same time, in the developed countries of the West, the deployment of scientific and technological progress by the end of the 20th century. led to a sharp reduction in the proletariat class. The increase in labor productivity has allowed society to reduce the number of people employed in industry to about 15%. Consequently, we can conclude that at present the proletariat is no longer the content-leading class of society, as it was in the 19th century. And this circumstance means that the ideals of socialism can be realized by other social forces. This means that Marxism-Leninism can also be largely considered a utopia.
Great Definition
Incomplete definition ↓
In the first half of the 19th century, the ideas of utopian socialism became widespread among the representatives of the then-forming working class. Utopian socialism- theories about a radical transformation and a just structure of society, which did not proceed from the knowledge of the laws of social development and its driving forces, but were purely logical, speculative models of a certain society of the future. The very term "utopia" in translation from the ancient Greek language means "a place that does not exist."
The ideas of Western European utopian socialism were rooted in the era of the late Middle Ages, in the depths of which capitalism was born. Their theoretical predecessors were outstanding thinkers who lived in the 16th-17th centuries. - English educator T. Mop (I438-1542), author of the famous book "Utopia", Italian monk T. Campanella, (1568-1639), who expounded his teachings in the book "City of the Sun" and English revolutionary J. Winstanley (1609-1653 ), author of the pamphlet The Law of Freedom.
The emergence of Western European utopian socialism was due to the underdevelopment of capitalist relations at the beginning of the 19th century. The development of capitalism in that period gave rise to phenomena that testified to the imperfection of the new economic system. Consequences of the domination of capitalism in various spheres public life subjected to sharp criticism by representatives of various classes of society.
Immature capitalist production was also matched by immature theories. The theoretical immaturity of utopian teachings was manifested, in particular, in the fact that their creators showed a desire to solve the problem of building a new, just society immediately, relying on such institutions as the state, science, morality, without taking into account the level of development of the economic base of society that existed at that time. They believed that human society could be improved by influencing the consciousness of its members.
At the same time, it should be recognized that the great merit of utopian socialism is the fundamental criticism of the capitalist system. The utopian socialists pointed out for the first time that capitalist relations are not eternal, not natural. Considering the development of human society as a historical process, where one stage is replaced by another, higher one, they made a valuable contribution to economic science. In essence, they raised the question of the transitory nature of the capitalist mode of production. In this they differed from the representatives of the classical school.
The general conclusion of the utopian socialists from the criticism of capitalism was that this system cannot provide happiness for the majority of people, and that a new social order must replace capitalism.
Despite the significant shortcomings inherent in utopian socialism, it played a progressive role. Utopian socialism was the only form in which at that time the dreams of working people about the reorganization of society were expressed. However, it should be recognized that as capitalism developed, it became a brake on the development of class consciousness.
Utopian socialism arose almost simultaneously in three forms: in France its varieties were Saint-Simonism and Fourierism, in England - Owenism.
One of the most prominent representatives of utopian socialism in France was Claude Henri de Rouvroy en-Simon(1760-1825). He was the author of "O industrial system"," Catechism of Industrialists "and" New Christianity ". Although he was attracted mainly by sociological problems, nevertheless, he contributed to political economy. His historical concept is of considerable interest. He considered the history of society as a process in which change from one period to another, more high level. He contrasted the idea of the natural order of the classical school with the idea of development.
He distinguished the following forms of society:
a) wildness;
b) antiquity;
c) feudalism;
d) capitalism;
e) industrialism.
The basis of all these types of society, he argued, is property relations, and he declared reason to be the decisive factor in social development.
Saint Simon was convinced opponent of capitalism, which he saw as an intermediate stage between feudalism and industrialism. He considered the anarchy of production and competition to be its main vice.
Saint-Simon interpreted the class structure of capitalism in a peculiar way: here society, in his opinion, is divided into two classes - landowners and industrialists. He included entrepreneurs, workers, and intellectuals among the latter, calling them the productive class.
Saint Simon was convinced a supporter of the transition from capitalism to a new social system, which he called industrialism. This transition, in his opinion, is dictated by the requirements of progress, is a historical necessity. In the new society there will be no place for landowners and usurers, but capitalist industrialists will remain in it. They will manage the capital owned by the association.
There will be no state in this society. Its place will be taken by a certain administration, whose function will include the organization of production. This will lead to the elimination of the anarchy of production. Distribution in the new society will be carried out according to work, but the capitalists, along with remuneration for labor in managing production, will receive a profit on their capital. The central place in the system of Saint-Simon was assigned to the principle of compulsory labor.
The main merit of Saint-Simon was the understanding that capitalism must give way to a more progressive social order. Nevertheless, the socialist system he designed was utopian in nature. The transition to it, in his opinion, should be carried out by industrialists, with the help of the state. In this system, in his opinion, private property and capitalists should be preserved, and consequently, there will be no social equality and the anarchy of production will remain.
Another great French utopian socialist was François-Marie-Charles Fourier (1772-1837). His main works are "The Theory of Four Movements and Universal Destinies", "The New Industrial and Social World" and "The Theory of World Unity".
Fourier's starting point is his passion theory. He divided all human passions into three groups:
a) material passions;
b) the attraction of the soul;
c) supreme passions.
He argued that man was created by God as a harmonious being, therefore he does not have bad passions. However, his positive inclinations, under the influence of historical conditions, turn into negative ones. The task, he continued, is to change the conditions and make possible the harmonious development of all human faculties.
serious scientific merit Fourier is his interpretation of human history. He believed that in order to achieve harmony of human passions, it is necessary known level production development. He divided the entire previous history of mankind into four stages: savagery, patriarchy, barbarism and civilization, and each of these periods was divided into four stages: childhood, growth, decline and decrepitude.
Fourier attributed the contemporary society to the period of civilization, where the process of the formation of capitalism was already taking place. In this society, in his opinion, conditions are created for achieving the harmony of human passions. This task will be solved at the next stage in the development of society, which he called the period of harmony or association. The transition to this higher social order is a historical necessity and will take place not in a revolutionary way, but in an evolutionary way, including agitation, example, and the implementation of reforms.
The basis of the future system, according to Fourier, will be agriculture, and he assigned a subordinate place to industry. The society of the future, according to Fourier's plan, should consist of separate communities (phalanges) of up to 2,000 people. Each community will work on its own piece of land, determine what and how to produce, and distribute the created products. The phalanx will retain capital and private ownership of the means of production. The product created in the phalanx will be distributed according to the following scheme: 5/12 - for labor, 4/12 - for capital, 3/12 - for talent. The structure of the association, Fourier argued, would create a large collectivized and mechanized Agriculture connected with industry. Such an organization of society will lead to the elimination of differences between town and country.
Fourier paid special attention to labor organization. In particular, he pointed out that in the future society the division of labor that deforms a person will disappear and people will be able to combine mental and physical labor. He was convinced of the benefits of free labor. He argued that the productivity of such labor would be extremely high, which would completely eliminate poverty and ensure social equality for all people.
Fourier's historical merit lies in his sharp criticism of capitalism and his opposition to a just social system in which the working man will take his rightful place.
Almost simultaneously with France, utopian socialism arose in England. But in view of the fact that in this country capitalism was more developed than in France, English utopian socialism had some peculiarities in comparison with French. Its representatives believed that the new social system that would replace capitalism would know neither capitalists nor private property. Theoretical basis for such a conclusion, they were served by the conclusions of the classical school of political economy, primarily the labor theory of value of D. Ricardo.
The most prominent representative of English utopian socialism is
Robert Owen(1771-1858). Economic questions were considered by him in the works "Report to the County of Lenarc" and "The Book of the New Moral World". In these works, he acted as a critic of capitalism, but, unlike Saint-Simon and Fourier, he relied on classical political economy.
But agreeing with D. Ricardo that labor is the only source of value, he, in contrast, believed that under capitalism the law of value does not operate, since here the product of labor does not fully belong to the worker, but is distributed among workers, capitalists and landowners. R. Owen considered such a distribution of the product of labor unfair, demanded a reorganization of society that would provide the worker with complete product his labor. Consequently, from D. Ricardo's theory of labor value, he drew a socialist conclusion and tried to prove, based on this theory, the need for radical changes in society.
But R. Owen did not fully understand the theory of labor value. He argued that the value of a commodity under capitalism is measured not by labor, but by money. Money, on the other hand, distorts the true magnitude of value, is not a natural, but an artificial measure, and masks the true expenditure of labor for the production of commodities. The natural measure is labor. He acted as an active opponent of money and proposed to replace them with working money-receipts, which would indicate how many hours of labor were spent on the production of a certain product.
The producer of the commodity can exchange this receipt for another commodity for which the same amount of labor has been expended. Such an operation can be carried out at the fair exchange bazaar created for these purposes. This project testifies to R. Owen's misunderstanding of the nature of value, the magnitude of which is determined not by individual social necessary costs labor.
R. Owen proposed to reorganize not only exchange, but also production, creating for this purpose the "Union of Production"; use the trade unions, which were supposed to buy the means of production from the owners of the enterprises and organize their own cooperative enterprises.
R. Owen brought his criticism of capitalism to the point of recognizing the need to create a new social system in which there would be no poverty and unemployment. He called this system socialist, and considered its cell to be a cooperative community in which people would be engaged in both agricultural and industrial labor. R. Owen assigned a significant role in the process of organizing communities to the state, which should provide them with the necessary resources on credit. He did not understand that under capitalism cooperation would inevitably acquire a bourgeois character.
On the whole, even taking into account the erroneousness of many of the conclusions and theoretical propositions contained in the works of the great utopian socialists, they played an outstanding role in the development of social thought.
Utopian Socialism - (from the Greek. U not, no, and topos - a place, literally a place that does not exist) - ideas about a society based on social equality, in which there is no exploitation and people get the opportunity for comprehensive development. The utopian nature of such an ideology lies in the fact that it cannot be translated into reality in this form. Utopian socialism can be interpreted as an ideology that contains certain values that its carriers are oriented towards, and technologies that politicians, the carriers of these values, strive to implement. The values of utopian socialism include the ideals of equality, overcoming the social and political alienation of members of society, the destruction of the exploitation of man by man, creating opportunities for all-round development, harmonious socialization regardless of gender and marital status, nationality and ethnicity, etc. These ideals are universal in nature , people hope that social development is moving towards such relationships, therefore these ideals are attractive to all normal people and there is a high probability that sooner or later they will turn into forms of real life. There is no particular utopianism in such an ideology of socialism. At the same time, such ideals were expressed not only in socialist ideology, but also, for example, in Christian evangelism and in many other ideologies. Along with values, utopian theories contain a more or less developed technology for creating and maintaining these relations of equality. Since the theories of socialism grow up on the basis of criticism and denial of existing socio-political relations, they solve the question of the forms of the new society in different ways. In Christian socialism, the basis is the spiritual perfection of man. The development of the soul of believers contributes to the creation of an atmosphere of love for God and all people. Faith, Hope and Love, combined with the pursuit of perfection in life in order to win the right to an exalted existence in eternal life after death, is the basis for religious socialism. People, according to this teaching, will not be so attached to material goods and carnal desires, they will voluntarily work for the benefit of all. Similar relationships existed to a limited extent in early Christian communities, where believers voluntarily renounced private property. Later, relations with elements of social equality were observed in individual Christian communities - among the followers of saints and ascetics of the church, in monasteries, sects, etc. e. The development of industrial relations reduced the economic role of religion, its functions were concentrated in the spiritual sphere. Therefore, the realization of socialism on a religious basis is hardly possible at the present time. The beginnings of wage labor in the era of modern times led to an attempt to overcome class relations in the form of socialism. The founder of utopian socialism can be considered the Englishman Thomas More. In his work "Utopia" (1516), views on the society of the "golden age" were outlined. His followers include T. Campanella, J. Winstanley, G. Babeuf, C. Saint-Simon, C. Fourier, R. Owen, V.G. Belinsky, A.I. Herzen, N.G. Chernyshevsky and many others. The writings of the utopian socialists contain a brilliant critique of the shortcomings of feudal and capitalist society in Europe and Russia. They contain many ideals. In addition, they express a number of considerations about the structure of socialist society, which are deservedly considered quite real anticipations in the field of socio-political structure. One of the brightest ideologists of socialism, T. Campanella, wrote that the main task of the socialist state would be the function of organizing production and distribution, as well as educating citizens. He proposed to involve science and scientists in political management, while relying on the political activity of the people. The socialists insisted on a centralized system of planned economy, the transfer of the center of politics from managing people to managing production and things. They believed that in this case politics and the state would begin to die out, and socialism would awaken the enthusiasm of people: they would rely on reason, and not on base passions. The ideologists of the society of equal rights hoped that society would become collectivist, there would be no private property, everyone would work and actually have equality in rights and duties, education would be harmonious, polytechnical, highly moral, etc. As we can see, the representatives of utopian socialism expressed a number of lofty ideas, believed in the embodiment of many ideals of humanity, which strives for a harmonious life on earth, and not in the other world. At the same time, the ideas of utopian socialism are contradictory. They could not have been different, since the ideologists tried to combine incompatible social and political aspects in the content of socialism. Utopian socialism was criticized both by representatives of the bourgeois ideology and by Marxists, who claimed to be theoretical socialists. Marx came to the conclusion that all ideologists before him tried to rely on ideology, and not on real social relations, when constructing an ideal society. He tried theoretically, in a scientific form, to prove that the only political actual class that carries the content of future relations is the proletariat. Therefore, the proletarians of all countries will unite, achieve the overcoming of private ownership of the means of production, take power into their own hands, and establish the dictatorship of the proletariat. The proletarian state, according to Marx, will assume the role of organizer of the liquidation of bourgeois relations, will in every possible way contribute to the all-round development of the members of society. In this society, the entire population that can work will create material wealth and perform all other managerial and cultural functions. All people in this society will produce commodities, as well as participate in their distribution. An attempt to translate the ideas of Marx into reality was carried out in Russia under the leadership of Lenin. The Communist Party, which was the main subject of governing Soviet society, declared in 1936 that socialism had been built in the USSR. After the end of World War II, a number of other countries recognized themselves as officially socialist. Since 1985, as post-socialist reforms were unfolding in the countries of already former socialism, the restoration of those relations that are considered capitalist in Marxism-Leninism began. At the same time, in the developed countries of the West, the deployment of scientific and technological progress by the end of the 20th century. led to a sharp reduction in the proletariat class. The increase in labor productivity has allowed society to reduce the number of people employed in industry to about 15%. Consequently, we can conclude that at present the proletariat is no longer the content-leading class of society, as it was in the 19th century. And this circumstance means that the ideals of socialism can be realized by other social forces. This means that Marxism-Leninism can also be largely considered a utopia.
I. The emergence of utopian socialism. 2
II. Followers of utopian socialism. 3
2.1. Saint Simon. four
2.2. Charles Fourier. 6
2.3. Robert Owen. 7
In the late Middle Ages (XVI-XVII centuries), significant changes took place in the economic thought of Western Europe, caused by a deep process of development of manufactory production. The great geographical discoveries, the robbery of the colonies accelerated the process of capital accumulation.
During this period, social utopias arise. One of the founders of utopian socialism was Thomas More (1478-1532), an outstanding humanist thinker, politician of Tudor England, executed for opposition to absolutism (refused to take the oath to the king as the head of the church). The son of a wealthy judge and himself a lawyer by training, More held high government positions. But despite this, he sympathized with the misfortunes of the masses.
More sharply criticized the social orders prevailing in England, the methods of primitive accumulation of capital. He saw the root cause of poverty in private property, and acted as its opponent.
More was the first critic of capitalism. More's views did not represent a special scientific theory. They were just dreams.
Among the early representatives of utopian socialism is the Italian thinker Tommaso Campanella (1568-1639), who came out of the poor peasantry. He is known as an active participant in the struggle for the liberation of southern Italy from the oppression of the Spanish monarchy. Once in the hands of enemies, Campanella spent 27 years in casemates. There he wrote his famous essay City of the Sun (1623), in which he sharply criticized the social system of Italy at that time.
In it, Campanella put forward a project for an ideal utopian state - the city of the Sun, the basis of which was the community of property. Reflecting the traditions of the economic thought of the Middle Ages, he was guided by a subsistence economy. The society of the future was drawn to him as a set of agricultural communities, in which all citizens are involved. Campanella recognized the individuality of housing and the family, the universality of labor, and rejected the thesis that after the abolition of property, no one would work. Consumption in the city of the Sun, he believed, would be public with an abundance of material goods, poverty would disappear. Relations between people should be based on the principles of friendship, comradely cooperation and mutual understanding.
However, neither T. Mor, a utopian state with unusual orders, in which the historical limitations of their economic projects were manifested, nor T. Campanella knew the real paths to a new society. They limited themselves to description.
Expressing the dreams of the nascent proletariat for a future society, the great utopian socialists Henri Claude , Saint Simon , Charles Fourier and Robert Owen made a denunciatory critique of capitalism. The great utopians made a valuable contribution to economics by pointing out for the first time the historically transient character of capitalism, noting that capitalist relations are not eternal and natural. They considered the development of human society as a historical process in which the previous stage is replaced by another, more highly developed one. Representatives of utopian socialism, wrote V.I. Lenin, “looked in the same direction in which real development was going; they were ahead of this development.”
The classics of bourgeois political economy considered capitalism to be an eternal and natural system. In contrast to them, the utopian socialists exposed the vices and ulcers of capitalism, its contradictions, pointing to the poverty and misery of the working masses. Criticizing the capitalist mode of production, the great utopian socialists declared that it should be replaced by a social order that would bring happiness to all members of society. Their criticism of capitalism was sharp and angry, contributed to the enlightenment of the workers and the preparation of conditions for the perception of the ideas of scientific socialism.
In their projects for the future justice of the social system, the utopian socialists foresaw many features of a socialist society, did not limit themselves to the demand for the reorganization of consumption and distribution, but came up with the idea of transforming production itself. They called the ideal social system in different ways.
So Saint-Simon called it industrialism, Fourier - harmony, Owen - communism. But all of them proceeded from the absence of exploitation, the elimination of the antithesis between mental and physical labor, from the fact that private property will disappear or will not play a special role in the future society.
In Western Europe, at the end of the 17th - beginning of the 19th century, manufactory dominated, and factory production was just in its infancy. The material conditions of capitalism and the formation of the proletariat as a special working class were at an early stage. The proletariat was still a fragmented mass and was not ready for independent action, it acted as an ally of the bourgeoisie in the struggle against the remnants of absolute monarchy and feudal exploitation. Under these conditions, socialism and the labor movement developed independently, in isolation from each other.
Utopian socialists did not see real ways of transition to a society of social justice, they did not understand the historical mission of the proletariat, although they noted the opposition of class interests. They looked upon the proletariat as an oppressed, suffering mass. They considered their task to be the development of consciousness, the promotion of their ideas, their implementation by creating a commune, a “phalanstere” or “fair exchange bazaars”. The imperfection and inconsistency of the socialist theories of the utopians corresponded to immature capitalist production and undeveloped class relations. Since the material conditions for the emancipation of the working people had not yet been created, the representatives of utopian socialism put forward fantastic projects for a future society. They placed themselves above the classes, declaring that they reflected the interests of all members of society, but appealed to the ruling classes in promoting their projects. They rejected political struggle and revolution, relying on the transformation of society through propaganda and agitation of the ideas of social justice. This was the utopianism of ideas. However, despite the limitations of utopian socialism, in the period of the formation of capitalism it was a progressive doctrine, reflecting the aspirations of the nascent proletariat, and was one of the sources of Marxism.
The future just society Saint-Simon called the industrial system. He believed that an industrial society would develop on the basis of large-scale industrial production, industry - according to a certain plan, and management - carried out from a single center by industrialists. Plans for the development of industrial production and distribution of products will be drawn up by scientists; industrial capitalists, having rich experience, will lead the organization of management, and the workers will work directly on the implementation of the developed plans. By creating a new public organization, Saint-Simon intended to achieve the elimination of the anarchy of production and the establishment of planning and centralism in the management of the economy.
In his industrial system, Saint-Simon maintained capitalist property while opposing landowners and usurers. But the capitalists, in his opinion, will work in the "golden age", organizing labor. He believed that they would have no power, and naively assumed the voluntary transformation of the capitalist-owner into the capitalist-worker. For the capitalist, Saint-Simon also retained the right to receive unearned income as a reward for capital, but in general his social utopia was directed against the domination of the bourgeoisie, and not to protect capitalist interests and the power of the technocracy, as supporters of the modern bourgeois theory of "industrial society" try to present. . Saint-Simon did not advocate "organized capitalism", but for organized labor and did not notice that capitalists can only organize labor in a capitalist way.
Describing the economic processes that he observed in the analysis of civilization, Fourier predicted the replacement of free competition by monopolies. He even gave his own classification of monopolies, highlighting such types as colonial monopoly, simple maritime monopoly, cooperative, or monopoly of closed associations, state monopoly, or state administration.
Fourier, exposing civilization, showed the doom of the capitalist system, but, like other utopian socialists, he did not see real ways to a "harmonious society". He was an opponent of the revolution, a supporter of reforms, the transition to justice and the abolition of exploitation through agitation and example. According to Fourier, it is possible to move to a new social system by discovering the law on the basis of which society must live and develop. He declared that it was he who discovered this law and that his "theory of fates will fulfill the demand of nations, providing abundance to everyone."
A just society, Fourier dreamed, would consist of associations of producers (phalanxes) created without coercion, based on the principle of satisfying the needs of all people. This society, in his opinion, should be classless, harmonious. With the establishment of "universal unity," he wrote, poverty, injustice and war will disappear. Each phalanx will occupy a certain land plot on which its members will produce products, and then distribute it themselves. According to the Fourier plan, agriculture must become the basis of the future system, and industry must play a subordinate role. This was the manifestation of Fourier's petty-bourgeois illusions. In the phalanx, he retained private property and capital, and the distribution was partially to be carried out according to capital. But Fourier believed that this would not bring any harm, because all the workers would become capitalists, and the capitalists would become workers. Thus, through reforms, Fourier erroneously assumed the establishment of a classless society.
