| 词条 | Charles Fourier |
| 释义 |
|region = Western philosophy |era = 19th-century philosophy |image = Hw-fourier.jpg |birth_name = François Marie Charles Fourier |birth_date = {{birth date|1772|4|7|df=yes}} |birth_place = Besançon, France |death_date = {{death date and age|1837|10|10|1772|4|7|df=yes}} |death_place = Paris, France |school_tradition = Utopian socialism Fourierism |main_interests = Political philosophy Economics Philosophy of desire |notable_ideas = Phalanstère "Attractive work" |influences = Nicolas-Edme Rétif[1] |influenced = Pierre-Joseph Proudhon, Joseph Déjacque, Karl Marx, Peter Kropotkin, Victor Prosper Considerant, Walter Benjamin, Émile Armand, Paul Goodman, André Breton, Herbert Marcuse, Raoul Vaneigem, Bob Black, Hakim Bey, David Harvey |signature = }}{{Socialism sidebar}}François Marie Charles Fourier ({{IPAc-en|ˈ|f|ʊr|i|eɪ|,_|-|i|ər}};[2] {{IPA-fr|ʃaʁl fuʁje|lang}}; 7 April 1772 – 10 October 1837) was a French philosopher, influential early socialist thinker and one of the founders of utopian socialism. Some of Fourier's social and moral views, held to be radical in his lifetime, have become mainstream thinking in modern society. For instance, Fourier is credited with having originated the word "feminism" in 1837.[3] Fourier's social views and proposals inspired a whole movement of intentional communities. Among them in the United States were the community of Utopia, Ohio; La Reunion near present-day Dallas, Texas; the North American Phalanx in Red Bank, New Jersey; Brook Farm in West Roxbury, Massachusetts; the Community Place and Sodus Bay Phalanx in New York State; Silkville, Kansas; and several others. Fourier later inspired a diverse array of revolutionary thinkers and writers. LifeFourier was born in Besançon, France on 7 April 1772.[4] The son of a small businessman, Fourier was more interested in architecture than in his father's trade.[4] He wanted to become an engineer, but the local military engineering school accepted only sons of noblemen.[4] Fourier later said he was grateful that he did not pursue engineering, because it would have consumed too much of his time and taken away from his true desire to help humanity.[5] When his father died in 1781, Fourier received two-fifths of his father's estate, valued at more than 200,000 francs.[6] This inheritance enabled Fourier to travel throughout Europe at his leisure. In 1791 he moved from Besançon to Lyon, where he was employed by the merchant M. Bousquet.[7] Fourier's travels also brought him to Paris, where he worked as the head of the Office of Statistics for a few months.[4] From 1791 to 1816 Fourier was employed in Paris, Rouen, Lyon, Marseille, and Bordeaux.[8] As a traveling salesman and correspondence clerk, his research and thought was time-limited: he complained of "serving the knavery of merchants" and the stupefaction of "deceitful and degrading duties." He took up writing, and his first book was published in 1808 but it only sold few copies. Surprisingly, after six years the book fell into the hands of Monsieur Just Muiron who eventually became Fourier's patron. Fourier produced most of his writings between 1816 and 1821. In 1822, he tried to sell his books again but with no success.[9] Fourier died in Paris in 1837.[7][10] ==Ideas== Fourier declared that concern and cooperation were the secrets of social success. He believed that a society that cooperated would see an immense improvement in their productivity levels. Workers would be recompensed for their labors according to their contribution. Fourier saw such cooperation occurring in communities he called "phalanxes," based upon structures called Phalanstères or "grand hotels". These buildings were four-level apartment complexes where the richest had the uppermost apartments and the poorest had a ground-floor residence. Wealth was determined by one's job; jobs were assigned based on the interests and desires of the individual. There were incentives: jobs people might not enjoy doing would receive higher pay. Fourier considered trade, which he associated with Jews, to be the "source of all evil" and advocated that Jews be forced to perform farm work in the phalansteries.[11] By the end of his life, Fourier advocated the return of Jews to Palestine with the assistance of the Rothschilds.[12] John K. Roth and Richard L. Rubenstein have seen Fourier as motivated by economic and religious antisemitism, rather than the racial antisemitism that would emerge later in the century.[13] Attack on civilizationFourier characterized poverty (not inequality) as the principal cause of disorder in society, and he proposed to eradicate it by sufficiently high wages and by a "decent minimum" for those who were not able to work.[14] Fourier used the word civilization in a negative sense and as such "Fourier's contempt for the respectable thinkers and ideologies of his age was so intense that he always used the terms philosopher and civilization in a pejorative sense. In his lexicon civilization was a depraved order, a synonym for perfidy and constraint ... Fourier's attack on civilization had qualities not to be found in the writing of any other social critic of his time."[15] Work and liberated passionsFor Herbert Marcuse "The idea of libidinal work relations in a developed industrial society finds little support in the tradition of thought, and where such support is forthcoming it seems of a dangerous nature. The transformation of labor into pleasure is the central idea in Fourier's giant socialist utopia."[16]{{rp|217}} {{quote box|align=right|width=30%|quote=Fourier insists that this transformation requires a complete change in the social institutions: distribution of the social product according to need, assignment of functions according to individual faculties and inclinations, constant mutation of functions, short work periods, and so on. But the possibility of "attractive labor" (travail attrayant) derives above all from the release of libidinal forces . Fourier assumes the existence of an attraction industrielle which makes for pleasurable co-operation. It is based on the attraction passionnée in the nature of man, which persists despite the opposition of reason, duty, prejudice. This attraction passionnée tends toward three principal objectives: the creation of "luxury, or the pleasure of the five senses"; the formation of libidinal groups (of friendship and love); and the establishment of a harmonious order, organizing these groups for work in accordance with the development of the individual "passions" (internal and external "play" of faculties).[16]{{rp|217}}}}He believed that there were twelve common passions which resulted in 810 types of character, so the ideal phalanx would have exactly 1620 people. One day there would be six million of these, loosely ruled by a world "omniarch", or (later) a World Congress of Phalanxes. He had a concern for the sexually rejected; jilted suitors would be led away by a corps of fairies who would soon cure them of their lovesickness, and visitors could consult the card-index of personality types for suitable partners for casual sex. He also defended homosexuality as a personal preference for some people. Anarchist Hakim Bey describes Fourier's ideas as follows: "In Fourier's system of Harmony all creative activity including industry, craft, agriculture, etc. will arise from liberated passion—this is the famous theory of "attractive labor." Fourier sexualizes work itself—the life of the Phalanstery is a continual orgy of intense feeling, intellection, & activity, a society of lovers & wild enthusiasts."[17] Women's rightsFourier was also a supporter of women's rights in a time period when influences like Jean-Jacques Rousseau were prevalent. Fourier believed that all important jobs should be open to women on the basis of skill and aptitude rather than closed on account of gender. He spoke of women as individuals, not as half the human couple. Fourier saw that "traditional" marriage could potentially hurt woman's rights as human beings and thus never married.[18] Writing before the advent of the term 'homosexuality', Fourier held that both men and women have a wide range of sexual needs and preferences which may change throughout their lives, including same-sex sexuality and androgénité. He argued that all sexual expressions should be enjoyed as long as people are not abused, and that "affirming one's difference" can actually enhance social integration.[19] Fourier's concern was to liberate every human individual, man, woman, and child, in two senses: education and the liberation of human passion.[20] Children and educationOn education, Fourier felt that "civilized" parents and teachers saw children as little idlers.[21] Fourier felt that this way of thinking was wrong. He felt that children as early as age two and three were very industrious. He listed the dominant tastes in all children to include, but not limited to:
Fourier was deeply disturbed by the disorder of his time and wanted to stabilize the course of events which surrounded him. Fourier saw his fellow human beings living in a world full of strife, chaos, and disorder.[22] Fourier is best remembered for his writings on a new world order based on unity of action and harmonious collaboration.[4] He is also known for certain Utopian pronouncements, such as that the seas would lose their salinity and turn to lemonade, and a coincidental view of climate change, that the North Pole would be milder than the Mediterranean in a future phase of Perfect Harmony. {{Failed verification|date=May 2016}} [21] Influence{{Libertarian socialism|People }}The influence of Fourier's ideas in French politics was carried forward into the 1848 Revolution and the Paris Commune by followers such as Victor Considerant.
Fourier's works
See also{{Portal|Biography}}
References1. ^{{cite encyclopedia| first= Jean-René |last= Suratteau| title= Restif (de la Bretonne) Nicolas Edme| editor= Albert Soboul | work= Dictionnaire historique de la Révolution française| place= Paris| publisher= PUF, 1989; Quadrige, 2005| edition= 2nd | pages= 897–898}} 2. ^{{Dictionary.com|Fourier}} 3. ^Goldstein 1982, p. 92. 4. ^1 2 3 4 Serenyi 1967, p. 278. 5. ^Pellarin 1846, p. 14. 6. ^Pellarin 1846, p. 7. 7. ^1 Pellarin 1846, p. 235. 8. ^Pellarin 1846, pp. 235–236. 9. ^{{Cite book|url=https://books.google.tn/books?id=NcO7t8G-yQ8C&pg=PA535&lpg=PA535&dq=Fran%C3%A7ois+Marie+Charles+Fourier's+first+book+was+published+in+1808&source=bl&ots=cyeU5UqsNO&sig=l2HxUzbNBtMhQykL8q8bycArXqE&hl=en&sa=X&ved=0ahUKEwjJ-9uU5b3XAhWQF-wKHeHKAnAQ6AEIWTAJ#v=onepage&q=Fran%C3%A7ois%20Marie%20Charles%20Fourier's%20first%20book%20was%20published%20in%201808&f=false|title=Faces in the Street|last=Wilson|first=Pip|date=2006|publisher=Lulu.com|isbn=9781430300212|language=en}} 10. ^Pellarin 1846, p. 213. 11. ^{{cite book| first= Richard H.| last= Roberts| title= Religion and the Transformations of Capitalism: Comparative Approaches| publisher= Routledge| year= 1995| page= 90}} 12. ^Rubenstein, Richard L., and John K. Roth. Approaches to Auschwitz: The Legacy of the Holocaust. London: SCM, 1987, p.71 13. ^Rubenstein, Richard L., and John K. Roth. Approaches to Auschwitz: The Legacy of the Holocaust. London: SCM, 1987, p.71 14. ^Cunliffe 2001, p. 461. 15. ^{{cite book| first= Johnathan| last= Beecher| title= Charles Fourier: The Visionary and His World| publisher= University of California Press| year= 1986| pages= 195–196}} 16. ^1 2 {{cite book| first= Herbert| last= Marcuse| title= Eros and Civilization | publisher= Beacon Press| place= Boston| year= 1955}} 17. ^1 {{cite web| authorlink= Hakim Bey| first= Hakim| last= Bey| url= http://www.theanarchistlibrary.org/HTML/Hakim_Bey__The_Lemonade_Ocean___Modern_Times.html |title= The Lemonade Ocean & Modern Times|year= 1991| access-date= January 16, 2017}} 18. ^Denslow 1880, p. 172. 19. ^{{cite book| first= Charles| last= Fourier| title= Le Nouveau Monde amoureux| year= 1967| postscript=. written 1816–18, not published widely until 1967. | place= Paris| publisher= Éditions Anthropos| pages= 389, 391, 429, 458, 459, 462, and 463}} 20. ^Goldstein 1982, p. 98. 21. ^1 2 Charles Fourier, 1772-1837 -- Selections from his Writings Retrieved November 25, 2007. 22. ^Serenyi 1967, p. 279. 23. ^{{cite web|last1=Postoutenko|first1=Kirill|title=The Influence of Anxiety: Figures of Absolute Evil in French Socialists and Dostoevsky| website= academia.edu| url= https://www.academia.edu/9262238/The_influence_of_Anxiety_Figures_of_Absolute_Evil_in_French_Socialists_and_Dostoevsky| year= 2009| accessdate=22 August 2016}} 24. ^{{cite book| first= Peter| last= Kropotkin| title= The Conquest of Bread| place= New York and London| publisher= Putnam| year= 1906}} 25. ^{{cite web| first= Charles| last= Fourier| url= http://www.bopsecrets.org/SI/12.selfman.htm |title= Notice to the Civilized Concerning Generalized Self-Management}} 26. ^{{cite web| url= http://theanarchistlibrary.org/library/murray-bookchin-the-meaning-of-confederalism| authorlink= Murray Bookchin| first= Murray | last= Bookchin| title= The Meaning of Confederalism| year= 1990}} 27. ^Hawthorne, p. 166. 28. ^{{cite web| quote= The secret of turning work into play, as Charles Fourier demonstrated, is to arrange useful activities to take advantage of whatever it is that various people at various times in fact enjoy doing. To make it possible for some people to do the things they could enjoy it will be enough just to eradicate the irrationalities and distortions which afflict these activities when they are reduced to work.| authorlink= Bob Black| first= Bob |last= Black| url= http://www.theanarchistlibrary.org/HTML/Bob_Black__The_Abolition_of_Work.html |title= The Abolition of Work| year= 1985| access-date= }} Further readingOn Fourier and his works
On Fourierism and his posthumous influence
| year = 2005| id = }} External links{{wikisource author}}{{Wikiquote|Charles Fourier}}{{Commons|Charles Fourier}}
}}{{Authority control}}{{DEFAULTSORT:Fourier, Charles}} 19 : 1772 births|1837 deaths|19th-century French writers|19th-century philosophers|Burials at Montmartre Cemetery|Feminist philosophers|French feminists|French philosophers|French socialists|Libertarian socialists|Free love advocates|Male feminists|People from Besançon|Sex-positive feminists|Socialist feminists|Fourierists|Utopists|French male writers|Socialist economists |
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