Utopian socialism Utopian socialism is an expression that

Utopian socialism

�Utopian socialism is an expression that designates a heterogeneous set of doctrines of social reform, previous the summit of the Marxism and the anarchism, which they arose at the beginning from the 19 th century as response to the serious problems that there was transporting the victory of the industrialism and the liberalism in Europe. �The representatives most distinguished from this current are Robert Owen in England, and Henri de Saint-Simon, Charles Fourier y Étienne Cabet in France. Some common features can be also in the currents insurreccionalistas of Graco Babeuf, Filippo Buonarroti and Auguste Blanqui. �The different currents of the Utopian socialism dissolved or hegemonizado were joining to the vast socialist movement from the Workers' International Association (1864 -1876) for the ideas of Marx and Bakunin. But they left a significant stamp, especially in the cooperativism, the social democracy, the hippismo, the capitalism estatista, the ecologismo, the feminism, the ecoaldeas and the social christianity.

Definition

� The expression " Utopian socialism " was coined by Federico Engels in From The Utopian socialism to the scientific socialism, one of the most well-read books of the socialism in the last decades of the 19 th century. This expression was not new, but previously it had been used in polemic form, as accusation of a group against other one, whereas Engels realizes simultaneously a historical operation and an ideological characterization: it claims them as origins of the socialism, contests them for proposing the ideal unrealizable one and groups them and homogeneíza to all as a moment before the " scientific socialism ", which would be his dialectical overcoming. In this respect, Engels popularizes the expression " Utopian socialism " with a negative value. � The Utopian socialism is identified especially by the will to conceive ideal communities organized according to democratic beginning and which relations are founded on the equity. Disconnected of a linear vision of the progress where they would arise, these communities could be so much projects more or less closed to develop in a contemporary way, as Fourier's falansterios, or could be located in a more or less mediate future, as the ideal social one provided with some degree of perfection. Far from pragmatic models represent, in both cases is observed certain association of the social relations arisen under the utopismo by a model of social perfection that it comes from a transcendental and philosophical cosmovisión, as in Campanella's Civitas Dei.

Precedents of the Utopian socialism

�Up to the 19 th century, the utopismo was confined to elucubraciones philosophical or literary. It is possible to begin in the conception of the lost paradise, in the Christian Bible, up to the Golden age in the Greek and Roman mythology. But often it distinguishes itself to The Republic, of Plato, since the first one I raise literary philosophically of an ideal community. �Already towards the Renaissance, Tomás Moro writes his famous novel Utopia (1516), which invents the term that it will name to this current of the socialism. Other literary Utopias are The city of the Sun (1602), of Tommaso Campanella; Code of the nature (1755), of Morelly; Foción (1763), of Gabriel Bonnot de Mably.

�When the moment of summit of the Utopian socialism had been overcome, there returned to be frequented the kind of the literary Utopia. There can be mentioned Looking backward (1884), of Edward Bellamy, known in Castilian as The year 2000; News from nowhere or News of no part (1890), of William Morris; The anarchistic American city (1914), of Pierre Quiroule; Buenos Aires in 1950 under the socialist regime (1908), of Julio Dittrich, between others.

Charles Fourier and the falansterio

Charles Fourier developed during the decade of 1820 his offer to create agrarian - industrial establishments that were summoning approximately 1. 600 persons lodged at a building specially designed to the effect, who would work the surrounding lands and would share the earnings of the sales. The community would guarantee the general services and they all would work, even the children, but the work would not be painful but attractive. The members of the falansterio would choose the labors that more they liked, no task would last any more than two hours, but the labor day would be very extensive. Fourier was a defender of the " attractive work ", it designs that it developed later Pierre-Joseph Proudhon.

�In the conception of Fourier, the falansterio it would be created by private investments, to which the money given without interests would be returned to them. In turn, the members of the falansterio would receive a salary for the realized tasks, but these would not have all the same remuneration. On the other hand, the talent would be rewarded specially. There was arming itself with this form the triangle of interests that Fourier was raising: the capital, the talent and the work.

�The fact of sharing the earnings of the product, without a capitalist or a financier was saving himself for yes the majority of the income, would do that the set of the falansterio was gaining very much more money that any businessman, since the apportionment of the investments and the saving produced by the socialization of the individual services (food, gown, housing) would increase enormously the earnings: the real attractive industry would give four times more earnings that the " false industry ". Of this form, according to Fourier, an alone falansterio might act as example and the capitalists, gradually, would invest more in new falansterios that in emprendimientos individuals. This way, in a few years, the entire world would be dominated by the economic association.

�Fourier developed a classification of the periods of the history. The 19 th century was the "civilization". When the falansterios were proliferating it would come near to the "garantismo". But beyond, when the falansterios were not competing already with the individual capital, the world would come to the "harmony", ideal company where they all would be free, so much from the economic and legal as cultural and sexual point of view.

Owen and the cooperative farms

�Robert Owen started by being a reformer of the industrial work, so in the same factory where he was an owner it implemented measures of benefit for the worker, as the suppression of the painful labors and maintenance of the salary in epochs of reduction of sales.

�Hereinafter he proposed " cooperative farms " (villages of cooperation), that also took place for the industrial emprendimientos, but basically they were overturned to the agriculture. Initially it designed it as a plan to solve the dispossession, but soon it turned into a method of social regeneration. The collective farms would have the function to generate a new moral and educational space, which for Owen they were both most important factors for which corrompían the persons in the company.

Étienne Cabet and the icarianos

�Étienne Cabet received Robert Owen's influence during his exile in England. Returned to France, pacifist preached a communism, democratically and inclined to the construction of colonies of common property. In the insistence in the education and the morality Owen's influence is obvious. His Utopian novel Travels to Icaria (1842) reception was OK in his time and popularized out of France the idea of construction of igalitarian colonies. In 1848, after a campaign of recruitment of icarianos that included the whole France and several Europa's countries, divided America, where he collaborated in diverse successive emprendimientos of agricultural community colonies, which failed for diverse motives.

Saint-Simon and his followers

�In rigor, Saint-Simon did not develop an idea of perfect world in the future, but it submitted to the company arisen from the French revolution to a radical critique. In this frame, he was understanding that everything what the governments were doing had to tend to improve the moral and material situation of those who were working, and to end with both scourges that they continued flogging to the world: the poverty and the wars. For it, it had to move to the unproductive sectors and the productive ones had to direct the destinations of the nation, practising less and less I govern (understood as despotism) and more administration.

�Depending on this offer, it was not opposed to the private property, but it proposed to suppress the inheritance, so that the accumulation that each one was achieving out product of the own effort and there were no enormous generational accumulations. On the other hand, the industry (understood as any productive activity) had to be the center of the efforts of the company, to subcome to the needs from all. The State had to fulfil big emprendimientos in benefit of the social set: railroads, dikes, bridges, channels of communication (they were those who designed the channels of Suez and of Panama), popular banks, etc.

�Definitively, his Utopia was consisting of an equitable capitalism, without economic anarchy, with a planning that was allowing to overcome the poverty and to avoid the wars between nations. For Saint. Simon, his offer was consisting of moving especially to the politics the rules of the christianity.

The most known Utopian colonies

� Condé-sur-Vesgre (Rambouillet, France), 1832 -1835, fourierista. � New Lanark (Great Britain, 1813 -1828), factory model created by Robert Owen. � New Harmony (Indiana, The United States, 1824 -1829), community created by Robert Owen, with 20. 000 acres of area and 900 members. � Saint Denis's agricultural Union du Sig (Algeria, from 1846). Created by the attorney fourierista Jules Duval, has 363 members about 1850. � Falansterio de Boussac (France, 1843), created by the Socialist exsansimoniano Pierre Leroux, the writer George Sand the feminist Pauline Roland. Near 80 members. � Familisterio of Cooks (France, 1849 -1968). Created by the manufacturer Jean. Baptiste Godin, fourierista. It was counting 2. 000 members at the end of the 19 th century. His exceptional longevity gives testimony of his success. � Falansterio de Oliveira (Brazil, 1841), founded by the French doctor Benoît Jules Mure, fourierista. � Cologne Cecilia (Brazil, 1890 -1894), created by Italian anarchists. � The Meeting (Texas, The United States, 1853 -1875), created by the disciple of Fourier, Victor Considerant. Farm of 5. 000 hectares, after his dissolution it was absorbed by Dallas's city. � Nauvoo (Illinois, The United States, 1849 -1855), created by Etienne Cabet, had 526 members (of them, a hundred of children) in the moment of the dissolution.

The end of the Utopian colonies

�The principal obstacle for the creation and consolidation of the Utopian communities was consisting of looking for a perfect conviviality in the middle of a world based on completely different values. It is to say that these communities could not avoid the desfasajes between the interior (moral values) and the exterior (mercantile values). In the interior itself, the education of the colonists was answering habitually to the questioned values. The problems enumerated by Pierre-Luc Abramson, were diverse:

�philosophical Dissents between the impellers, which could lead to breaks before the foundation. The colonies generally needed a strong initial investment, and the capitalists were in the habit of having priorities different from those of the ideologists. � Conformation of lobbies with diverse interests or ideas inside the collectivity. � Partiality of the leaders or behaviors of these that were not managing cohesionar to the group. � Hostility of the natural way, difficulty of adapting to a life far from the urban civilization, distance of the mass media, rains, droughts, etc. � economic Problems: low profitability of the activities, need of contracting of workforce (with the consequent wage differentiation), tax requirements of the State recipient, need of ready money. Some colonies created a " internal money " that prompt one adapted to the traffic of the official money (turning into bastard money), suffering the same vicissitudes

The inheritances of the Utopian socialism

�The group fourierista, after the death of the teacher in 1837, was still commited to the creation of falansterios during all the 19 th century. Some of them were created, especially in America, but they all failed to a few years. The new leader of the fourierismo, Victor Considerant, led to the French group to a more determined political participation and managed to be elected a deputy. �Fourier's inheritance was taken again, partly, by Pierre. Joseph Proudhon, who took of his predecessor the idea of attractive work and an individualistic and handcrafted conception of the social work.

�The owenismo in England soon gained followers between the first unions of the 30 s and was one of the groups that took part of the direction of the cartismo, sector that Englishman grouped to the labor movement from 1836. �Cabet's icarianos were one of the most active groups in Europe in favor of the creation of perfect colonies. They managed to construct diverse colonies in America, but almost they all failed economically and his flame went out at the end of century.

�The sansimonismo, after the death of the teacher in 1825, turned firstly into school, then into religion and, after the revolution of 1830, into a species of mixture of political party and religious sect. In these years it had an enormous success between the workers of France, but the split of 1832 and the later state pursuit of the group made eliminate any vestige of organization.

� The sector more "industrialist" of the sansimonismo joined to the French middle class, after the offers of big state industries. The brothers Pereire founded the biggest bank of France, others were civil servants of the French railroad, proposed the construction of the channels of Suez and of Panama, collaborated with the settling of Algeria, etc. The sector more "obrerista" (the "producers" of Saint. Simon) joined in different ways to the political fight of his time: Louis Blanc theorized on the " organization of the work " and the creation of national workshops and was in the government arisen from the revolution of 1848; Pierre Leroux (creator of the word "socialism") wrote diverse works on a humanist socialism; Eugenie Niboyet and Pauline Roland militaron in favor of the emancipation of the woman; Philippe Buchez developed Cooperativism and it helped to put in foot a diary written exclusively by workers, L'Atelier; Flora Tristán pleaded for the unit of the working class and theorized on the oppression of the woman.

�The sansimonismo spread to other countries. It influenced Garibaldi and Giuseppe Mazzini, of Italy; in Esteban Echeverría and Juan Bautista Alberdi, of the nascent Argentina; in the Hegelian young person Moses Hess, who tried to do a synthesis between Saint-Simon and Hegel and simultaneously it convinced in the need of the communism his friend Friedrich Engels. � In Spain they had certain influence the ideas of Fourier and of Cabet, in the 30 s and 40 s of the 19 th century. It is possible to name Joaquín de Abreu and Orta, Manuel Sagrario de Veloy, Francisco Jose Moya, Fernando Garrido and Sixto Cámara. Between the icarianos, Abdón Terradas, Narcissus Monturiol, Anselmo Clavé and Ceferino Tresserra.

References

� Abramson, Pierre-Luc, The social Utopias in Latin America in the 19 th century, Fund of Economic Culture, Mexico, 1999. � Ansart, Pierre, Saint-Simon's sociology, Barcelona, Peninsula, 1972. � Armand, F. and R. Maublanc, Fourier [1937], Fund of Economic Culture, Mexico, 1996. � Cappeletti, Angel J. , The Utopian socialism, Rosary, Publishing Group of Social Studies, 1968. � Cepeda, Alfredo, The utopistas, Hemisphere, Buenos Aires, 1950. � Charléty, Sébastien, History of the sansimonismo, Alliance, Madrid, 1969. � Cole, G. D. H. , It tells the history of the socialist thought, Fund of Economic Culture, Mexico, 1958 � Desanti, Dominique, The Utopian Socialists, Anagram, Barcelona, 1973.

� Dolléans, Edouard, History of the labor movement, volume 1 (1830 -1871), Eudeba, Buenos Aires, 1960. � ·Durkheim, Émile, The socialism [1895 -1896], National Publisher, Madrid, 1982. � Elorza, Antonio, Utopian Spanish Socialism, Alianza, Madrid, 1970. � Engels, Federico, From The Utopian socialism to the scientific socialism [1880]. Lautaro, Buenos Aires, 1946. � Evans, Richard J. , The feminists. The movements of emancipation of the woman in Europe, America and Australasia, 1840 -1920, Century Twenty-one, Madrid, 1980. � Fourier, Chat, The falansterio, Interworld, Buenos Aires, 1946. � Fourier, Chat, The new loving world (unpublished manuscript), Century Twenty-one, Mexico, 1967 � ·Morton, A. L. , The socialist Utopias [1952], Martínez Roca, Barcelona, 1970. � Owen, Lammenais, Blanc, Cabet, Predecessors of the socialism, Grijalbo, Mexico, 1970. �

� Quisbert, Ermo, Utopian Socialism, Major University San Francisco Xavier, Sucre, Bolivia, 2009. � Branch, Carlos M. , socialist Utopismo (1830 -1893), Library Ayacucho, n º 26, Caracas, 1977. � Saint-Simon, political Catechism of the manufacturers [1824], Hyspamérica, Madrid, 1985. � Saint-Simon, New christianity [1825], Biblos, Buenos Aires, 2004. � Servier, Jean [1967], Tells the history of the Utopia, Monte Avila, Of Caracas, 1969. � Tristán, Flora, Feminism and Utopia. The working union, Fontamara, Mexico, 1993. � Vidalenc, Jean, Louis Blanc (1811 -1882), Paris, PUF, 1948. � Weinberg, Félix, Two Argentine Utopias of beginning of century, Solar-Hachette, Buenos Aires, 1976.

�Jahir Govea �DR. Gerardo Karren �http: //es. wikipedia. org/wiki/Socialismo_ut%C 3%B 3 pi co