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Title: A Very Scientific Plagiary! Author: Waarlam Tcherkesoff Date: 1900 Language: en Topics: Marxism, Karl Marx, critique Source: Les Temps nouveaux â n°51 14 avril 1900 Source: http://antimythes.fr/individus/tcherkesoff_warlaam/tw_tn_1900_51.pdf Notes: Les Temps nouveaux â n°51 14 avril 1900 UN PLAGIAT TRĂS SCIENTIFIQUE! A VERY SCIENTIFIC PLAGIARY!
About two manifests:
Century, Second Edition (1847), by Victor Considerant;
Engels.
<quote> "What must be attacked are the selfish leaders and the blind
organs which lead and exploit us through the parties, striving to keep
them in narrow and exclusive ideas, and in a state of hostility, the
better to dominate them".- Victor Prosper Considerant. (1843).</quote>
In one of my articles where I discussed labor-based theory of value, I
demonstrated, through numerous quotations,[1] that Marxâs claim to claim
authorship for this theory so admirably expounded by Adam Smith just a
century before the emergence of Capital, that this claim was not very
âscientificâ.
No more than this assertion made by Engels, and repeated by all Social
Democratic publications, by all the pretentious âscientistsâ to know
that the surplus value defined by Sismondi, exposed by W. Thompson
(1824), adopted by Proudhon in 1845, had also been discovered by Marx;
or that the explanation evolutionist history conceived by Vico,
formulated by the encyclopedists, by Volney and by Augustus County;
developed so masterfully by Bentham, in our time by Herbert Spencer and
by all evolutionist philosophy, that this explanation, strangely called
by Engels materialist, is also due to the exceptional genius of Marx and
Engels himself.
It was astonishing to see this eff ronterie so long practiced by two
characters blinded by a nefarious feeling of great mania. But their
German readers could not notice it, simply because they did not know the
existence of all this English literature and French. On the other hand,
MM. the leaders of social democracy of all countries, being engaged in
parliamentary intrigues, are glad to have to read only two or three
brochures from Engels and some popular exposition of Capital, in order
to be able to then parade in front of the workers as the only ones, the
real representatives of modern science. All was well, and the [glory of
Marx, as the founder of a science social all his own, spread throughout
the world. It happened that every Communist revolutionary who was based
in his arguments on the true science of mankind was immediately
proclaimed bourgeois ignorant, and often even called an agent
provocateur. For, it was said, outside of Marxism, neither science nor
socialism exists; all that contemporary socialism teaches was formulated
and expounded by Marx and Engels, especially in their famous Manifesto
of the Communist Party.
Such was until recently this prejudice that the ignorant Kautsky could
publish in his journal (Neue Zeit, 9^(th) year, no.8 ) and other
ignorant people repeat in Russian, French and other languages, that this
manifesto was a true bible of socialism. Two years ago, in all European
languages, we celebrated the fiftieth anniversary of its publication.
All the âscientificâ deputies declaimed pompous speeches in which they
glorified the appearance of this manifesto which, to hear them, would
mark a new era in the world-development of science and even of humanity.
Who could contradict them? Didnât Engels write to DĂŒhring (1879) that
â... if DĂŒhring hears say that the whole economic system these days ...
is the result of antagonism between classes, of oppression ... so he
repeats truths that have become commonplace since the emergence of the
Communist Manifestoâ?
No one has the right to doubt it, for it is the âgreatâ Engels himself
who asserts, and with him the âscientificâ deputies, including Guesde,
Lafargue, Vandervelde, Ferri and other scientists, who testify that this
new revelation, this New Testament was given to humanity by Marx in the
New Bible of mankind, in the famous Manifesto of the Communist Party.
Imagine, readers, the state of faith of the Prophet accustomed to
repeating:
âGod is great and Muhammad is his prophet! â â and who, one fine day,
finds on his couch, instead of his sacred Koran, the work of a infi dĂšle
giaour where everything that is most sacred in the book of Muhammad is
exposed with much more clarity, precision, breadth of vision, depth of
ideas, but above all with an incomparably superior literary talent ...
And he knows, this stunned, indignant, humiliated faithful giaour
appeared before the Koran, and that Muhammad, that great prophet of
fatalism, had known him. Like this faithful, I felt stunned, indignant
and even humiliated, about a year ago, when I had the chance to read
Victor Considerantâs book:
Principles of Socialism; Democracy manifesto in the nineteenth century,
written in 1843, published in 1847. There was something to be. In a
brochure of 143 pages, Victor Considerant exposes, with his usual
clarity, all the bases of Marxism, of this socialism âScientificâ that
parliamentarians want to impose on everyone.
Strictly speaking, the theoretical part, where Considerant deals with
questions of principle, does not exceed the first fifty pages; the rest
is devoted to the famous lawsuit that the government of Louis -Philippe
brought to the newspaper of the Fourierists, Democracy pacified, and
that the jurors of the Seine acquitted. But, in these fifty little
pages, the famous Fourierist, like a true master, gives us so many deep,
clear and brilliant generalizations, that only a small part of his ideas
completely contains all the Marxist laws and theories, including the
famous concentration of capital and the entire Communist Party
Manifesto. This famous manifestly, this bible of legally revolutionary
democracy, is a very poor paraphrase of the numerous passages from the
Manifesto of Victor Considerat. Marx and Engels not only drew on the
content of their Manifesto in the Manifesto of V. Considerat, but also
the form, the titles of the chapters were retained by imitators.
The paragraphs of the second chapter (p.19) in V. Considerant bear the
title: The current situation and 89: the bourgeoisie and the
proletarians. Bourgeois et Prolitaires is the title of the first chapter
in M. & En.[2]
V. C. examines various socialist and revolutionary parties under the
general name of democracy (the Fourierists are called pacific democracy)
and its paragraphs bear the titles: â The immobilist democracy (p.33);
-Retrograde democracy (p.41); â Socialist Party of Retrograde Democracy
(p.44).
The titles at M. & En. are: â Reactionary socialism (p.25); â
Conservative and bourgeois socialism (p.31); â Critical-utopian
socialism and communism (p.32).
Wouldnât you think that all of these titles belong to the same book? By
comparing the content, we will see that really these two manifests are
quite the same.
Before starting the comparison of the texts, the reader must be informed
about historical good faith. from Engels. At the beginning of their
manifesto, M. & En. declare that: âalready (in 1848) communism is
recognized by all the powers of Europe as a power â(p.1).
At the Zurich Congress of 1893, the same Engels said: âAt that time
(1843â45), socialism was not represented only by small sects ... â.
Small sects or power! Who is right here: M. & En. Where Engels alone?
...
(To be continued).
Waarlam TCHERKESOFF.
[1] See les Temps Nouveaux (the New Times), n° 16 and 17 of August 14
and 21, 1897.
[2] Manifesto of the Communist Party, edition of the New Era, Paris. â
To avoid countless repetitions, we will use: V.C., for Victor
Considerant; M. & En., For Marx and Engels; M.D., for Democracy
Manifesto; M, C., For Communist Manifesto.