– Russian small-town revolutionary, one of the founders and ideologists of anarchism, who fought against Marxism in the 1st International; influenced populism; in philosophy - an idealist. Came from the nobility. In 1833 he graduated from the St. Petersburg Art. school, was promoted to officer, but soon resigned and from 1835 lived in Moscow; was a member of Stankevich's circle (see Stankevich's circle). I was interested in it. philosophy, especially Hegel’s, interpreting in a conservative spirit its thesis “everything real is rational” (“Hegel’s Gymnasium Speeches. Translator’s Preface”, in the journal “Moscow Observer”, 1838, part 16, pp. 5–21; “On Philosophy ". Article 1, in the journal "Domestic Notes", 1840, vol. 9, no. 4). Having left for Germany in 1840, B. listened to lectures by Werder on logic and Schelling on the “philosophy of revelation” at the University of Berlin. The pre-revolutionary situation in Germany and the rapprochement with the Left Hegelians (see Hegelianism) contributed to B.'s turn towards revolutionary democracy. B.'s article "Reaction in Germany" ("Reaktion in Deutschland", in the magazine "Dtsch. Jahrb. Wiss. und Kunst", 1842, No. 247–51, pseudonym Jules Elysar) attracted the attention of German. police, and B. was forced to leave for Switzerland. In Zurich he met Weitling. B. became interested in the communist movement, recognizing the people. masses "the creative soil from which all great deeds, all liberation revolutions flow..." [Art. "Communism" ("Kommunismus"), in the journal. "Der Schweizerische Republikaner", 1843, No. 44, 45, 47]. Due to B.’s refusal to return to Russia, the Senate in October. 1844 sentenced him in absentia to deprivation of all rights. In 1844, B. moved to Paris, where he became close to the founder of the French. anarchism by Proudhon. At the same time, B. met Marx and Engels. B. took an active part in the revolutions of 1848–1849. Turning at this time the main attention to the revolutionary movement of glory peoples, B. asserted the possibility of non-capitalist. ways of their development through the provision of citizens with land plots in the possession of the entire people, and the creation of Vseslav. Federation (“Statuten der neuen slawischen Politik”, in the journal “Jahrb. slavisch. Lit., Kunst und Wiss.”, 1848, No. 49). This goal must be achieved by revolution (brochure “Appeal of the Russian Patriot to the Slavic Peoples” - “Aufruf an die Slaven. Von einem russischen Patrioten Michael Bakunin”, Koethen, 1848), main. The driving forces of the swarm are the peasantry and the various intelligentsia. Celebrating the democratic character of B.'s speeches in the 40s, Engels at the same time criticized B.'s pan-Slavist illusions. (see K. Marx and F. Engels, Works, 2nd ed., vol. 6, pp. 289–306). For participation in the Dresden uprising (May 1849), B. was sentenced to death, commuted to life. conclusion, and transferred by the Austrian government into the hands of the Russians. pr-va (1851). B. was imprisoned and exiled until 1861, when he fled abroad from Siberia and settled in London, where he collaborated in the “Bell” of Herzen and Ogarev. In brochure "The people's cause. Romanov, Pugachev or Pestel?" (London, 1862) B. “promises to join Alexander II if he agrees to become the “king of men”” (Plekhanov G.V., Soch., vol. 4, 1925, p. .208). Unrest in Poland on the eve of the uprising of 1863–64 revived B.'s faith in the possibility of immediate vseslav. rebellion, but the defeat of the uprising disappointed him in this. In 1864, B. went to Italy, where he organized an anarchist movement. union of petty bourgeois intelligentsia - "Brotherhood", later (1867) joined the bourgeoisie in Geneva. League of Peace and Freedom. But soon B. broke up with the leaders of the league, organized the International Alliance of Socialist Democracy, joined the 1st International (July 1868) and started his own faction there. activity. In the struggle between B. and Marx in the International, the intransigence of the petty-bourgeois manifested itself. anarchist and proletarian worldviews. Speaking against the k.-l. use of state power by the working class, against the Marxian idea of the dictatorship of the proletariat, without understanding the historical. the role of the working class, B. denied the need for an independent proletarian party, preached “complete abstinence from all politics” (F. Engels, see K. Marx and F. Engels, Selected letters, 1953, p. 277). Basic The revolutionary saw the strength of B. in the peasantry and lumpenproletariat; he sang spontaneity will destroy them. impulses. Its adventurous B.'s tactics were negative. role in the Lyon uprising of 1870, issuing, according to Marx, “the most absurd decrees on the destruction of the state and similar nonsense” (ibid., p. 250). Due to the failure in Lyon, B. was skeptical about the Paris Commune (1871). All his efforts were now aimed at seizing the leadership of the International. In Jan. 1871 The General Council of the 1st International sent out to the sections a “Confidential Message” written by Marx, pointing out the danger of Bakuninism, and in 1872 the Hague Congress expelled B. from the International. During these years, B. wrote op. “The Knuto-German Empire and the Social Revolution” (“L´Empire knouto-germanique et la r?volution sociale”, livr. 1–2, Gen?ve, 1871), and then theoretical. work "Statehood and Anarchy" (1873). Marx, who subjected this book to B. sharp criticism (see K. Marx and F. Engels, Works, vol. 15, 1935, pp. 145–200), refuted Bakunin’s ideas of the immediate explosion of the state and the declaration of universal equality, the provisions on class leveling and the abolition of the right of inheritance as the essence of the social revolution (see ibid., vol. 13, part 1, 1936, pp. 295–96; vol. 15, pp. 186–88, 192–93). B. tried to create an anarchist. the doctrine of society, based on the Proudhonist project of destroying the state and replacing it with contractual relations. “Bakunin,” wrote Engels, “has a unique theory - a mixture of Proudhonism with communism, and the most significant thing in his Proudhonism is that he considers the main evil that should be eliminated not capital, and therefore not the class antagonism between capitalists and hired workers. workers, which arose as a result of social development, and the state of affairs" (Marx K. and Engels F., Selected letters, 1953, p. 277). History, according to B., is evolutionary. process, the march of humanity from the “kingdom of animality” to the “kingdom of freedom.” The attributes of the lowest stage of development are religion and state. Man differs from animals only in thinking, and this gives rise to religion. The state, personifying tyranny and exploitation, is based on the fiction of God. The future society is a system of unlimited freedom, independence of man from all power, and the full development of all his abilities. The anarchist theory of B., permeated with individualism, is in many ways in touch with the teachings of Stirner. Considering himself in the 60s and 70s. to materialists and atheists, B., however, in understanding the role and tasks of philosophy was close to Comte’s positivism (“Federalism, Socialism and Antitheologism”, in the book: Izbr. soch., vol. 1, L., 1915, p. 125–27). Calling himself a supporter of materialism. understanding of history, B. distorted Marxism in the spirit of “economic materialism” (see G.V. Plekhanov, Selected philosophical works, vol. 1, 1956, pp. 60–61). Anarchic. B.'s program found a response among the non-proletarian masses, as well as among the backward layers of the proletariat, and spread in capitalistically underdeveloped countries - Russia, Italy, Spain, and Latvia. America. In Russia, B.'s ideas had a strong influence on populism in the 60s and 70s. - to a conspirator. organization of Nechaev (1869–70), on Kropotkin, as well as in Russian. early anarchism 20th century, the Bolsheviks led by Lenin fought against Crimea. L. Volkova. Moscow. The first steps of the socialist movements in Italy and Spain took place directly. the influence of Bakunin’s “Alliance” (see K. Marx and F. Engels, Soch., vol. 15, 1935, p. 368). The spread of B.'s ideas in Spain was facilitated by Italy. revolutionary G. Fanelli (1826–77), who arrived in Spain in 1868, and then his student A. Lorenzo (1841–1915), author of the books “The Militant Proletariat” (“El proletariado militante”) and “Towards Emancipation” (“Hacia la emancipation"). B.'s ideas fed anarcho-syndicalist and anarchist organizations in Spain in the 20th century, for example. The Federation of Anarchists of Iberia, created in 1927. Bakuninist line in Spanish. The labor movement was opposed by the Marxist movement, carried out by Lafargue (he worked in Madrid under the name Pablo Farga), who trained a whole galaxy of Spanish Marxists, and then, from the moment of his organization (1920), the Spanish. Communist Party. Marx, Engels and Lenin in their works revealed the essence of Bakunism and subjected it to crushing criticism. R. Martinez. Moscow. Op.: Complete collection cit., vol. 1–2, [SPB, 1907]; Favorite op. [in 4 vols. ], vol. 1, London, 1915; Favorite soch., vol. 1–5, P., 1919–21; Collection op. and letters, vol. 1–4, M., 1934–35; Letters to A. I. Herzen and N. P. Ogarev, St. Petersburg, 1906; Oeuvres. t. 1–6, P., 1895–1913; Correspondence de Michel Bakounine. Lettres? Herzen et ? Ogareff (1860–1874), P., 1896; Gesammelte Werke, Bd 1–3, V., 1921–24; Obras completas, v. 1–5, Buenos Ayres, 1924–29. Lit.: Marx K., International Workers' Association and the Alliance of Socialist Democracy, in the book: Marx K. and Engels F., Works, vol. 13, part 1, M., 1936; Marx K. "Engels F., Alliance of Socialist Democracy and the International Workers' Association, ibid., vol. 13, part 2, M., 1940; Marx K., Political indifferentism, in the book: Marx K. and Engels F. , Soch., vol. 15, M., 1935; Engels F., Bakunists at work, in the same place; On authority, in the same place; Emigrant literature, in the same place; Selected letters, [M.], 1953 (see Index of names); V.I. Lenin, Anarchism and Socialism, Works, 4th ed., vol. 5; , pp. 401, 413, 447; Plekhanov G.V., Your disagreements, Selected philosophical works, vol. 1, M., 1956; Anarchism and Socialism, Vol. 4, 2nd ed. , M., 1925; his, On Social Democracy in Russia, in the same place, vol. 9, M., 1925; International Workers' Association, in the same place, vol. 16, M.–L., 1928; F., Karl Marx. History of his life, M., 1957; Herzen A. I., Mikhail Bakunin, vol. 7, M., 1956; and Duma, ibid., vol. 9–11, M.. 1956–57; his, M. A. Bakunin, ibid., vol. 16, M., 1959; Herzen and his letters “To an old comrade”, in the book: Literary Heritage, vol. 61, M., 1953; Materials for the biography of M. Bakunin, vol. 1–3, M.–P., 1923–33; Lavrov P.L., Populists-propagandists 1873–78, 2nd ed., Leningrad, 1925; Kornilov?. ?., The young years of Mikhail Bakunin, M., 1915; his, Years of Wanderings of Mikhail Bakunin, Leningrad–M., 1925; Polonsky V.P., Mikhail Aleksandrovich Bakunin. Life, activity, thinking, vol. 1, 2nd ed., M.–L., 1925; him, Bakunin-Jacobin, "Vestn. Communist Academy.", 1926, No. 18; Steklov Yu. M., Mikhail Aleksandrovich Bakunin, his life and work, 1814–1876, vol. 1–4, M., 1926–27; Kozmin B.P., Russian section of the 1st International, M., 1957; Levin Sh. M., Social movement in Russia in the 60–70s of the 19th century, M., 1958; Abramovich O., The struggle of Marx and Engels with anarchism - Bakunism, "Problems of Economics", 1941, No l; Borovoy?., Outcast N., The Myth of Bakunin, M., 1925; Kosichev A.D., On the characteristics of the struggle of K. Marx and F. Engels against Bakunism, "Uch. Zap. Moscow State University", 1954, vol. 169; Milgram?. ?., Engels’s struggle with the Bakuninists, in the book: Military-Political Academy of the Order of Lenin Kr. Armies..., Works..., Sat. V, M., 1941; Ercoli M., Marxism and Bakunism, "Communist International", 1934, No. 29; Berezina V.G., Belinsky and Bakunin in the 1830s, "Uch. Zap. Leningrad State University", 1952, No. 158. Ser. philologist. Sciences, vol. 17; Ibáñez E., The struggle of K. Marx and F. Engels against the anarchism of Bakunin, Kyiv, 1953 (Author's abstract of thesis); Block?. ?., Mikhail Aleksandrovich Bakunin, Op. in two volumes, vol. 2, M., 1955; Moroz I.?., Criticism by K. Marx and F. Engels of the sociological views of M. A. Bakunin, "Scientific Zap. Dnepropetrovsk University", 1956, p. 56, no. 4; Cornu O., K. Marx and F. Engels. Life and activity, vol. 1, trans. from German, M., 1959, ch. 6, 7; Venturi F., Il populismo russo, v. 1–2, , 1952; Berti G., Per una giusta storia del populismo russo, "Rinascita", Roma, v. 53, p. 299–306, 434–39, Masaryk Th. G., The spirit of Russia. Studies in history, literature and philosophy, transl. from the German original, v. 1–2, 2 ed., L.–N. Y., 1955; Lequien E., Bakounine et le marxisme, "Rev. d´histoire ?conomique et sociale", P., 1954, v. 32, No. 4, p. 389–412; Cole G. D. H., The dawn of Socialism in Russia – Belinsky, Herzen and Chernyshevsky, in his book: Socialist thought. Marxism and anarchism. 1850–1890, L., 1954; his, Bakunin, in the same place; him, Anarchists and anarchist-communists. Kropotkin, ibid.; Romano?., Storia del movimento socialista in Italy, v. 1, , 1954; Galli G., Bakunin, le classi il partito, "Critica sociale", Milano, 1955, No. 22, 20 nov., p. 329–31; Вi1lig J., Der Zusammenbruch des deutschen Idealismus bei den russischen Romantikern. (Bielinski, Bakunin), V., 1930; Lampert E., Mikhail Bakunin (1814–1876), in his book: Studies in rebellion, L., 1957. L. Volkova. Moscow.
Biography Mikhail Aleksandrovich Bakunin (May 18, 1814, village of Pryamukhino, Novotorzhsky district, Tver province, Russian Empire - June 19, 1876, Bern, Switzerland) - Russian thinker, revolutionary, Pan-Slavist, anarchist, one of the ideologists of populism. born and raised on the Pryamukhino estate in the Tver province in the noble family of the Tver landowner Alexander Mikhailovich Bakunin and Varvara Alexandrovna Bakunina (nee Muravyova). In total, there were ten children in the family of Alexander Mikhailovich and Varvara Alexandrovna Bakunin. His father, who at one time joined the Decembrists, tried to free his peasants. He raised his children in the European spirit. At the age of fifteen, in 1829, he became a cadet at the St. Petersburg Artillery School, whose morals were the direct opposite of the “Pryamukhin harmony.” “... I am used to lying,” complained M. Bakunin in one of his letters, “because skillful lies in our cadet society were not only not considered a vice, but were unanimously approved.” Three years later, in January 1833, he was promoted to ensign and retained in the officer classes. However, Mikhail Bakunin. 1830s In June 1834, Bakunin was expelled from his first officer course for negligence and insolence towards his superior. school - Sukhozanet, he was sent to serve in the army in one of the batteries located in Molodechno Minsk province. In the fall of 1834, the brigade in which Bakunin served was transferred to the Grodno province.
Participation in Stankevich's Moscow philosophical circle A year later, in 1835, saying he was ill, he resigned and, against his father's wishes, settled in Moscow, where, having entered into friendly relations with Stankevich's circle, he devoted himself to the study of German philosophy. During this period, Mikhail Alexandrovich decides to devote himself to scientific activities. Since the beginning of 1836, M. A. Bakunin has lived in Moscow, periodically visiting his parents’ estate and St. Petersburg. He meets and often becomes close to many famous representatives of the Russian intelligentsia. He is one of the main preachers of Stankevich's philosophical circle, and is a member of the famous literary salon of E. G. Levashova, which was attended by Pushkin and Chaadaev. He maintains close, although not cloudless, relations with Belinsky, Botkin, Katkov, Granovsky... In 1839-40 he met Herzen and Ogarev. M. A. Bakunin devotes himself with all passion to the study of German classical philosophy, reads the originals of Kant, Fichte and, finally, Hegel. At that time, in the circles of the Russian intelligentsia there was a lot of debate around the famous position of this philosopher “everything that is real is reasonable, everything that is reasonable is real.” Bakunin interprets this formula in a conservative spirit. “Reconciliation with reality in all respects and in all spheres of life,” he wrote in 1838 on the pages of the Moscow Observer magazine edited by Belinsky, “is the great task of our time.” Nothing seemed to foreshadow future metamorphoses in Bakunin’s mind. Is it possible that “bad character” connects young Michel, “coming to terms with reality,” with the future theorist and activist of “social liquidation.”
Life abroad and revolutionary activity Abroad, Bakunin studied philosophy at the University of Berlin, where Schelling taught. Bakunin was carried away by the dream of heroic achievements, the liberation of the individual from the power of the state and church, from economic slavery. For his participation in the revolutionary uprisings of 1848–1849, he was twice sentenced to death by the courts of Saxony and Austria. Extradited to the Russian government, after a long imprisonment he was exiled to Siberia, from where in 1861 he fled through Japan and America to England. Began working in the First International. He opposed the subordination of the individual to the collective and the creation of a socialist state, in which he ideologically disagreed with Marx and Engels. He took part in the Lyon uprising (1870) and the speeches of Italian anarchists (1874). In Russia, his ideas influenced the movement of revolutionary terrorists, populists, communists, and anarchists. Mikhail Aleksandrovich Bakunin died on July 1 (June 19), 1876 in Bern, Switzerland, in a hospital for unskilled workers, where he was placed at his insistence. Bakunin's grave in Bern
Philosophy, ideas All evil, he believed, stems from human lack of freedom - spiritual and material. The mechanism of suppression of the individual is the state. We must destroy him. Already in his first foreign article, “Reaction in Germany” (under the pseudonym Jules Elizard), he proclaimed: “The joy of destruction is a creative joy.” But it presupposed destruction for subsequent creativity, the destruction of an obsolete, oppressive person. Influenced by the ideas of Fichte, he wrote: “The goal of life is God, but not the God to whom one prays in churches, but the one who lives in humanity, who rises with the rise of humanity.” “The personality of God, the immortality and dignity of man can only be understood practically, only through free action,” which “affirms God within himself.” From a private letter: “I feel God within me, I feel heaven in my soul.” And after several years of active, dangerous and noble practical activity, he asserts: “If God exists, then man has no freedom, he is a slave.” “I look for God in people, in their freedom, and now I look for God in revolution” (that is, rebellion, destruction of the existing order). “Whoever wants to worship God must renounce the freedom and dignity of man.” “God is an absolute abstraction, the very product of human thought.”
Bakunin taught the thoughts expressed regarding religion in the most honest way - with his life, deeds, and not just words. It is not for nothing that Christ taught to recognize false prophets “by their deeds.” After all, most thinkers limit themselves to teachings and appeals. Bakunin put it sharply: “Down with all religious and philosophical theories!” Truth is not a theory, but action, life itself... To know the truth does not mean only thinking, but living, and life is more than thinking... life is the miraculous realization of an idea.” His contradictory judgments about God acquire integrity in the spirit of pantheism: “Nature is omnipotence, in relation to which there can be no independence or autonomy, it is the highest being that embraces and permeates with its irresistible action the existence of all beings, and among living beings there is no one which would not carry within itself, of course, in a more or less developed state, the feeling or sensation of this higher influence and this absolute dependence. So, this sensation and this feeling form the basis of any religion.” Does this mean that man is doomed to eternal slavery to Nature, with its immutable laws that cannot be appealed? Bakunin objected: “By obeying the laws of nature, man is in no way a slave, since he obeys only those laws that are inherent in his own nature.”
Bakunin's views on state power The system of suppression of the individual arose as a result of the desire of part of society for domination associated with material prosperity. It is they who make the state a weapon for suppressing the majority. The only way to counteract this is by rebellion. “Three elements or, if you like, three basic principles constitute the essential conditions of every human, both individual and collective manifestation in history: 1) human animality, 2) thought, 3) rebellion. The first corresponds to the social and private economy itself; the second is knowledge; to the third - freedom.” The development of intelligence and mutual communication determined the creation of humanity and a second, changed nature. The instinct of interconnection turned into consciousness, and it gave birth to the concept of justice. Labor has arisen, conquering and conquering the world. By organizing a society “based on reason, justice and law, a person creates his own freedom!” This is how Bakunin reasoned. Bakunin considered the establishment of the dictatorship of the proletariat to be the return of a new rigid state system after the revolution. At first it may be popular, but over time the former workers “will only become rulers or representatives of the people, will cease to be workers and will begin to look at the entire laboring world from the heights of the state... The imaginary people's state will be nothing more than a very despotic government of the masses of the new and a very small aristocracy...” Bakunin’s foresight was prophetic. His ideas reflected certain features of the spiritual and material life of society and the human personality. Any state, as he argued, “is evil, but evil, historically necessary.” But Bakunin’s faith in the continuous pace of progress, which is “a long and gradual transition from slavery to freedom, to greatness, to perfection, to real freedom, was not justified - that is the whole meaning of history.” But maybe in the history of mankind, as in the fate of each of us, there is a fair amount of nonsense? And people live not so much by reason as by unreason? Or, under any conditions, even the best, the rebellious essence of man will inevitably manifest itself? Maximilian Voloshin wrote: In the beginning there was a rebellion, The rebellion was against God, And God was the rebellion. And everything that exists began through rebellion.
Bakunin's views on science It would seem logical to conclude by mentioning scientific socialism, which allows us to organize society in the best possible way. And then a person will only have to eat, drink, and take care of the continuation of world history, as Dostoevsky ironized. Bakunin objected to Marx’s idea of the end of human history: “Woe would be to humanity if thought ever became the source and sole leader of life, if science and teaching became the head of public administration.” Life would dry up, and human society would turn into a dumb and slavish herd. Controlling life by science could have no other result than the stupidity of all mankind.” At the same time, Bakunin was not an opponent of science, expanding the horizons of knowledge. On the contrary, he considered this to be the true purpose of a rational being. “If a person does not want to give up his humanity, he must know. He must permeate the entire visible world with his thoughts...” But why not organize the life of society on a scientific basis, if “knowledge is power”? (Bakunin cited this aphorism of F. Bacon.) Only because the dictates of science will dry out and destroy living life, in which there should be a place for such “unscientific” categories as faith, hope, love, freedom, beauty, goodness. “What I preach,” explained Bakunin, “is, therefore, to a certain extent, a revolt of life against science, or rather against the rule of science. Not the destruction of science - that would be a crime against humanity - but the restoration of science to its true place.”
Literary heritage Gymnasium speeches of Hegel. Translator's Preface (1838) On Philosophy (1840) Reaction in Germany (1842) Knuto-German Empire and the Social Revolution (1871) Statehood and Anarchy (1873) Federalism, Socialism and Antitheologism (1867, unfinished) God and the State (unfinished) Confession (written in conclusion) and others. Works by M. A. Bakunin. Revolutionary catechism “Confession” (to Nicholas I, written on his orders in the Alekseevsky ravelin of the Peter and Paul Fortress) in the libertarian library Works of Bakunin on the website Lib. ru: Classics M. A. Bakunin. Letter to the internationals of Bologna M. A. Bakunin. Personal relations with Marx
Literature used 1. Natalya Mikhailovna Pirumova “Bakunin” 2. Rudolf Konstantinovich Balandin “Russian Thinkers” 3. http: //ru. wikipedia. org/wiki/Bakunin, _Mikhail_Alexandrovich
Slide 1
Bakunin M.A.
Slide 2
early years
Born into a noble family of Tver landowner Alexander Mikhailovich Bakunin and Varvara Alexandrovna Bakunina (nee Muravyova) [Note. 1]. In total, there were ten children in the family of Alexander Mikhailovich and Varvara Alexandrovna Bakunin. At the age of fifteen, in 1829, he became a cadet at the St. Petersburg Artillery School. Three years later, in January 1833, he was promoted to ensign and retained in the officer classes. However, in June 1834, Bakunin was expelled from his first officer course for negligence and insolence towards the head of the school, General I. O. Sukhozanet [Note. 2]. He was sent to serve in the army in one of the batteries located in Molodechno Minsk province. In the fall of 1834, the brigade in which Bakunin served was transferred to the Grodno province.
Slide 3
The beginning of revolutionary activity
In Switzerland, Bakunin settled in Zurich, where he began to communicate with the circle of radical intelligentsia. He established friendly relations with the family of professor of medicine Philipp Friedrich Vocht. This was a free-thinking and even radical family, in which there were four adult sons, with the eldest of them Karl, a naturalist professor, who was later closely associated with A. I. Herzen. Bakunin, of Vocht’s sons, was closest to Adolf. In 1843, Bakunin established connections with the German and Swiss, which soon became known to the Russian government. He refused the government's demand to return to Russia. In 1844, the governing Senate sentenced the “former lieutenant” Mikhail Bakunin, who refused to return to Russia, to be deprived of “his noble dignity and all the rights of his fortune,” and also “if he appears in Russia, to be sent to Siberia for hard labor.” All property belonging to him in Russia was confiscated to the treasury [Note. 4]. From 1844 to 1847 he lived mainly in Paris and here he became close friends with Proudhon and took part in the newspaper La Reforme. In the spring and summer of 1844, while living in Brussels, Bakunin met Jochim Lelewel, a historian and public figure, leader of the revolutionary wing of the Polish emigration, who had previously participated in the Polish uprising. Lelewel made a great impression on In 1847, Mikhail Bakunin in Paris, at a banquet given in honor of participants in the Polish Uprising (1830-1831), made a speech sharply attacking the Russian government. The Russian government became aware of this, and soon, at the request of the Russian ambassador in Paris, Bakunin was expelled from Paris. He spent several months in Brussels, but as soon as the February Revolution broke out in France, he immediately returned to Paris and here with energy and passion began to organize the Parisian workers. His energy seemed dangerous even to members of the provisional government, and they hastened to remove him from Paris, giving him assignments to Germany and the Slavic lands.
Slide 4
Prague Uprising
In June 1848, Bakunin took an active part in the Prague popular uprising (“Holy Spiritual” uprising, suppressed by troops), which he attended, having originally arrived in Prague for the Prague Slavic Congress. After the suppression of the uprising in Prague, Bakunin fled to Germany, where he continued to support his Slavic communications and issued in German “Appeal to the Slavs, directed against the Germanization aspirations of the Frankfurt parliament. In this appeal, he sets the goal of the European revolutionary movement as “the establishment of a general federation of European republics.” In May 1849, he became one of the leaders of the uprising in Dresden. After the suppression of the uprising, Bakunin fled to Chemnitz, where he was arrested. He was sentenced to death by a Saxon court. He refused to sign the king's request for clemency, but the death penalty was still commuted to life imprisonment. Soon, however, the Saxon government extradited him to Austria, where in 1851 he was tried a second time by an Austrian court and sentenced to death for participation in the Prague Uprising, but this time it was commuted to life imprisonment. In the same year, 1851, it was issued by the Austrian government to the Tsarist government of Russia. He served his sentence in the Alekseevsky ravelin of the Peter and Paul Fortress and in the Shlisselburg Fortress. While imprisoned in the Peter and Paul Fortress, Bakunin wrote, at the request of Russian Emperor Nicholas I, his famous work “Confession,” in which he outlined his view of the revolutionary movement and the Slavic question.
In 1857, after 7 years of imprisonment, yielding to the persistent efforts of the Bakunin family, Alexander II allowed him to be transferred to permanent settlement in Siberia. First, Mikhail Bakunin settled in exile in Western Siberia, in Tomsk, where he married the daughter of the Polish nobleman Xavier Kwiatkovsky, who lived next door, 18-year-old Antonina Kvyatkovskaya. The house in which M.A. Bakunin lived has been preserved. Tomsk Bakunina Street, 14 Subsequently, at the request of his relative Muravyov-Amursky, he was transferred to Irkutsk. In the autumn of 1861, Mikhail Bakunin escaped from Siberia through Japan and America to England and London, where Herzen was accepted into the publishing house of Kolokol.
Slide 7
Mikhail Aleksandrovich Bakunin died on July 1, 1876 in Bern, Switzerland, in a hospital for unskilled workers, where he was placed at his insistence. He arrived in Bern from Lugano a few weeks before his death and directly told his friends the Vogts, to whom he appeared, that he had come to die. “I came here either for the doctors to get me back on my feet, or for them to close my eyes forever,” he told his friends. A week before his death, Mikhail Bakunin stopped eating and drinking. Mikhail Aleksandrovich Bakunin was buried in Bern, at the Bremgarten cemetery, and the Vogts placed a tombstone over his grave. More than two hundred people attended his funeral: Germans, Poles, and Swiss. There were no Russians.
Slide 2
Biography
Watercolor self-portrait of Mikhail Bakunin. 1830s.
Mikhail Aleksandrovich Bakunin (May 18, 1814, village of Pryamukhino, Novotorzhsky district, Tver province, Russian Empire - June 19, 1876, Bern, Switzerland) - Russian thinker, revolutionary, Pan-Slavist, anarchist, one of the ideologists of populism.
born and raised on the Pryamukhino estate in the Tver province in the noble family of the Tver landowner Alexander Mikhailovich Bakunin and Varvara Alexandrovna Bakunina (nee Muravyova). In total, there were ten children in the family of Alexander Mikhailovich and Varvara Alexandrovna Bakunin.
A year later, in 1835, saying he was ill, he resigned and settled, against his father’s wishes, in Moscow, where, having entered into friendly relations with Stankevich’s circle, he devoted himself to the study of German philosophy. During this period, Mikhail Alexandrovich decides to devote himself to scientific activities. Since the beginning of 1836, M. A. Bakunin has lived in Moscow, periodically visiting his parents’ estate and St. Petersburg. He meets and often becomes close to many famous representatives of the Russian intelligentsia. He is one of the main preachers of Stankevich's philosophical circle, and is a member of the famous literary salon of E. G. Levashova, which was attended by Pushkin and Chaadaev. He maintains close, although not cloudless, relations with Belinsky, Botkin, Katkov, Granovsky... In 1839-40 he met Herzen and Ogarev. M. A. Bakunin devotes himself with all passion to the study of German classical philosophy, reads the originals of Kant, Fichte and, finally, Hegel. At that time, in the circles of the Russian intelligentsia there was a lot of debate around the famous position of this philosopher: “everything that is real is reasonable, everything that is reasonable is real.” Bakunin interprets this formula in a conservative spirit. “Reconciliation with reality in all respects and in all spheres of life,” he wrote in 1838 on the pages of the Moscow Observer magazine edited by Belinsky, “is the great task of our time.” Nothing seemed to foreshadow future metamorphoses in Bakunin’s mind. Is it possible that “bad character” connects young Michel, “coming to terms with reality,” with the future theorist and activist of “social liquidation.”
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Life abroad and revolutionary activities
Abroad, Bakunin studied philosophy at the University of Berlin, where Schelling taught. Bakunin was carried away by the dream of heroic achievements, the liberation of the individual from the power of the state and church, from economic slavery.
For his participation in the revolutionary uprisings of 1848–1849, he was twice sentenced to death by the courts of Saxony and Austria. Extradited to the Russian government, after a long imprisonment he was exiled to Siberia, from where in 1861 he fled through Japan and America to England. Began working in the First International. He opposed the subordination of the individual to the collective and the creation of a socialist state, in which he ideologically disagreed with Marx and Engels. He took part in the Lyon uprising (1870) and the speeches of Italian anarchists (1874). In Russia, his ideas influenced the movement of revolutionary terrorists, populists, communists, and anarchists.
Mikhail Aleksandrovich Bakunin died on July 1 (June 19), 1876 in Bern, Switzerland, in a hospital for unskilled workers, where he was placed at his insistence. Bakunin's grave in Bern
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Philosophy, ideas
All evil, he believed, stems from human lack of freedom - spiritual and material. The mechanism of suppression of the individual is the state. We must destroy him. Already in his first foreign article, “Reaction in Germany” (under the pseudonym Jules Elizard), he proclaimed: “The joy of destruction is creative joy.” But it presupposed destruction for subsequent creativity, the destruction of an obsolete, oppressive person.
Bakunin taught in the most honest way - with his life, deeds, and not just words. It is not for nothing that Christ taught to recognize false prophets “by their deeds.” After all, most thinkers limit themselves to teachings and appeals. Bakunin put it sharply: “Down with all religious and philosophical theories!” Truth is not a theory, but action, life itself... To know the truth does not mean only thinking, but living, and life is more than thinking... life is the miraculous realization of an idea.”
His contradictory judgments about God acquire integrity in the spirit of pantheism: “Nature is omnipotence, in relation to which there can be no independence or autonomy, it is the highest being that embraces and permeates with its irresistible action the existence of all beings, and among living beings there is no one which would not carry within itself, of course, in a more or less developed state, the feeling or sensation of this higher influence and this absolute dependence. So, this sensation and this feeling form the basis of any religion.”
Does this mean that man is doomed to eternal slavery to Nature, with its immutable laws that cannot be appealed? Bakunin objected: “By obeying the laws of nature, man is in no way a slave, since he obeys only those laws that are inherent in his own nature.”
The system of suppression of the individual arose as a result of the desire of a part of society for domination associated with material prosperity. It is they who make the state a weapon for suppressing the majority. The only way to counteract this is by rebellion.
“Three elements or, if you like, three basic principles constitute the essential conditions of every human, both individual and collective manifestation in history: 1) human animality, 2) thought, 3) rebellion. The first corresponds to the social and private economy itself; the second is knowledge; to the third - freedom.”
The development of intelligence and mutual communication determined the creation of humanity and a second, changed nature. The instinct of interconnection turned into consciousness, and it gave birth to the concept of justice. Labor has arisen, conquering and conquering the world. By organizing a society “based on reason, justice and law, a person creates his own freedom!” This is how Bakunin reasoned.
It would seem logical to conclude by mentioning scientific socialism, which allows us to organize society in the best possible way. And then a person will only have to eat, drink, and take care of the continuation of world history, as Dostoevsky ironized.
Bakunin objected to Marx’s idea of the end of human history: “Woe would be to humanity if thought ever became the source and sole leader of life, if science and teaching became the head of public administration.” Life would dry up, and human society would turn into a dumb and slavish herd. Controlling life by science could have no other result than the stupidity of all mankind.”
At the same time, Bakunin was not an opponent of science, expanding the horizons of knowledge. On the contrary, he considered this to be the true purpose of a rational being. “If a person does not want to give up his humanity, he must know. He must permeate the entire visible world with his thoughts...” But why not organize the life of society on a scientific basis, if “knowledge is power”? (Bakunin cited this aphorism of F. Bacon.) Only because the dictates of science will dry out and destroy living life, in which there should be a place for such “unscientific” categories as faith, hope, love, freedom, beauty, goodness. “What I preach,” explained Bakunin, “is, therefore, to a certain extent, a revolt of life against science, or rather against the rule of science. Not the destruction of science - that would be a crime against humanity - but the restoration of science to its true place.”
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Literary heritage Works Gymnasium speeches of Hegel. Translator's Preface (1838) On Philosophy (1840) Reaction in Germany (1842) Knuto-German Empire and the Social Revolution (1871) Statehood and Anarchy (1873) Federalism, Socialism and Antitheologism (1867, unfinished) God and the State (unfinished) Confession (written in conclusion) and others. M. A. Bakunin. Revolutionary catechism “Confession” (to Nicholas I, written on his orders in the Alekseevsky ravelin of the Peter and Paul Fortress) in the libertarian library Bakunin’s works on the website Lib.ru: Classics M. A. Bakunin. Letter to the internationals of Bologna M. A. Bakunin. Personal relations with Marx
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Used Books
Mikhail Aleksandrovich Bakunin (1814-1876) - Russian revolutionary, one of the prominent representatives of revolutionary populism and anarchism. Sincere and passionate hostility to any oppression and willingness to sacrifice themselves in the name of the triumph of the social revolution attracted the sympathies of many revolutionary and democratic-minded people to them. At the same time, a vague and generally illusory vision of specific ways of social liberation contributed to his transformation into an ideological opponent of scientific socialism.
Bakunin's biography is unusual. He grew up in the family of a Tver landowner who belonged to an ancient noble family and here he received his primary education and upbringing. Then, at the insistence of his father, the fifteen-year-old boy passes the exams and enters the St. Petersburg Military School. Having completed his studies, Bakunin soon felt that the lifestyle and career of a military officer was not his calling. He decisively breaks with the regimental service and resigns at the age of 21.
Bakunin devoted the following years to philosophical self-education and spent most of it in Moscow.
Along with his passion for philosophy, the young Bakunin had a peculiar interest in mastering history.
The formation of Bakunin's political views took place in an atmosphere of intense ideological quest in the period following the Decembrist uprising. Already in his first works, independent and politically oriented thinking is visible through the contours of Hegel’s dialectical method and philosophy of history.
With the name of M.A. Bakunin associated with the emergence and spread of the ideas of so-called collectivist anarchism - one of the noticeable trends in the ideology of petty-bourgeois revolutionism. Bakunin's political theory was developed during the initial steps of the organized labor movement (the International), the first independent actions of the proletariat on the national political stage (the Paris Commune of 1871 in France).
The strongest aspects of Bakunin's teachings were his vivid revelations of exploitation and all kinds of forms of oppression in contemporary societies, a protest against religious obscurantism, the servility of liberal science, as well as the defense of revolutionary methods of struggle against bourgeois reformists. For all its eclecticism, inconsistency and certain incompleteness, Bakunin's anarchist program stood out. Anarchism increasingly became a petty-bourgeois political and legal doctrine.
An important aspect of considering Bakunin's political views was that they needed to be compared with previous and contemporary anarchist views. This approach allows us to comprehend with much greater certainty the originality or, on the contrary, eclecticism and the borrowing of the components of the doctrine of collectivist anarchism.
Representatives of positivist jurisprudence experience a certain difficulty in answering the question of what is considered a legal component in anarchist doctrine. From this point of view, anarchists seem to completely lack a pragmatic legal principle. Normativists, strict adherents of the “pure” theory of law, also deny the presence of a philosophical and legal component in anarchism.
Ultimately, anarchist theory is generally classified as one of those political concepts in which law and legal understanding are in no way connected with moral obligation and the need to take into account the hierarchy of legal norms, legal procedures, and legal guarantees.
The anarchist proceeds from the belief that every individual is capable and must become completely free from the influence of power and authority external to him and that he must judge for himself what is right and what is wrong.
In the process of developing his political program, Bakunin used not only political and organizational experience, but also the ideological heritage of the past, and this did not go unnoticed by his contemporaries. So, even in the pre-archist period, he made a call to create among the Slavic peoples “a society of all people, living thought and good will, united by boundless love for freedom, faith in the Russian people.”
Thus, the question of the origin and historical development of anarchist ideas and views is not as simple as bourgeois interpreters and anarchists themselves make it out to be. Anarchism continues to be no less diverse today than it was in the last century.