The Reflection of Proudhon on the Religions

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The Reflection of Proudhon on the Religions

After it slights him of the Revolution of 1848 and the flowing back of the revolutionary expectations, Proudhon is interrogated in the middle on the sense of the social mutations of the century XIX. He thinks that through the confusion of the events, a rupture is revealed to long term among two worlds: the universe of the past, dominated by the religions, and the future world of which remains to rescue the new philosophy: the “popular philosophy.”
For besides a critic of the religions, Proudhon develops the thesis second which the whole adherent society to the beginning of a divine transcendency necessarily enters in a logic with multiple concrete consequences. The religion is not, to your eyes, a secondary dimension that could relegate for the domain of the private; she is much more than a private power, the “to can spiritual” that would be balanced by temporary against-powers, as the habit was had of repeating in this time.
Proudhon separates the private situations and the debates of the moment, to consider the historical importance of the religious traditions, best illustrated by the Catholicism, but of the which the essential lines and the consequences are, to your eyes, universal. The example of the Christian monotheism shows that the religion can be omnipresent to the common life, from the organization of the work to the political regime, to the habits and the private life. The religion is not therefore a “superstructure” or an instance, she is much more than a group of referring faiths beside there, she tends to penetrate all the dimensions of the existence, be the participants aware or not. Then the plan of character encyclopaedic of this sum total that travels all the aspects of the human experience, from the people's status, 2nd study, to the moral life, 12nd and last study, going by the economic, the social, the politician, the love and the marriage.

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