When society has turned from within to without, all relations are overturned. Yesterday we were walking with our heads downwards; today we hold them erect, without any interruption to our life. Without losing our personality, we change our existence. Such is the nineteenth century Revolution.
The fundamental, decisive idea of this Revolution is it not this: NO MORE AUTHORITY, neither in the Church, nor in the State, nor in land, nor in money?
Government [...] has for its dogmas:
1. The original perversity of human nature;
2. The inevitable inequality of fortunes;
3. The permanency of quarrels and wars;
Rousseau said truly: No one should obey a law to which he has not consented; and M. Rittinghausen too was right when he proved that in consequence the law should emanate directly from the sovereign, without the intermediary of representatives.
The preceding studies, as much upon contemporaneous society as upon the reforms which it suggests, have taught us several things which it is well to recount here summarily.
The fall of the July monarchy and the proclamation of the Republic were the signal for a social revolution.
This Revolution, at first not understood, little by little became defined, determined and settled, under the influence of the very same Reaction which was displayed against it, from the first days of the Provisional Government.
I begin with the principle of Association.
A revolution is an act of sovereign justice, in the order of moral facts, springing out of the necessity of things, and in consequence carrying with it its own justification; and which it is a crime for the statesman to oppose it. That is the proposition which we have established in our first study.
Translation by John Beverly Robinson
In every revolutionary history three things are to be observed:
The preceding state of affairs, which the revolution aims at overthrowing, and which becomes counter-revolution through its desire to maintain its existence.
In 1840, two short expressions, a mere seven words, transformed socialist politics forever. One put a name to a tendency within the working class movement: “I am an Anarchist.” The other presented a critique and a protest against inequality which still rings: “Property is Theft!”