By Ramawatar Yadav
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This saves him from the fascinating, if often ludicrous, precise planning of a Godwin or a Fourier, but it also means -- and it is something from which all anarchist thought suffers -- that he never really explains how the obvious difficulties of his system are to be overcome. In his most extensive  work, Justice in the Revolution and the Church,29 Proudhon falls back on man's own nature as the only guarantee that his anarchism would ever work. Justice, the fundamental principle of society, is neither revealed by God nor inherent in nature: it is a 'faculty of the soul' which requires careful nurturing.
These were the ideas of Fourier, Saint-Simon and the other French 'Utopians' who had recently made words like 'socialism' and 'communism' popular. Proudhon rejected any reorganization of society that merely tried to rearrange its existing components. There was no point in simply shifting power from one group to another or in taking the ownership of capital from the existing proprietors only to replace them by a new set of monopolistic exploiters of the poor. 4 Thus Proudhon was equally opposed to the vast industrial enterprises to which the Saint-Simonians looked for the abolition of poverty, and to the mass production and consumption of Fourier's phalansteries; but he also rejected the plans put forward by Etienne Cabet or Louis Blanc for Utopian communities in which all was common property, but where labour was to be subjected to a rigorous central  direction.
The new order of the future is no easy, immediately attainable Utopia; when Proudhon wrote in his notebook, 'Liberty, Equality, Fraternity! I say rather Liberty, Equality, Severity',14 he meant what he said. The sense of the violence inherent in men, and of the importance of the irrational in their actions made later thinkers of the right, as well as the philosophers of anarchist violence, look to Proudhon as their master. It also produces some curious effects in Proudhon's own work and personality, so that the two conflicting aspects of human nature which he observed are reflected in his own character and writings.
A Reference Grammar of Maithili (Trends in Linguistics: Documentation) by Ramawatar Yadav