“But take a brief glance at real life. In present-day economic life you will find, not only competition and monopoly, but also their synthesis, which is not a formula but a movement. Monopoly produces competition, competition produces monopoly. That equation, however, far from alleviating the difficulties of the present situation, as bourgeois economists suppose, gives rise to a situation even more difficult and involved. Thus, by changing the basis upon which the present economic relations rest, by abolishing the present mode of production, you abolish not only competition, monopoly and their antagonism, but also their unity, their synthesis, the movement whereby a true balance is maintained between competition and monopoly.

Let me now give you an example of Mr Proudhon's dialectics. Freedom and slavery constitute an antagonism. There is no need for me to speak either of the good or of the bad aspects of freedom. As for slavery, there is no need for me to speak of its bad aspects. The only thing requiring explanation is the good side of slavery. I do not mean indirect slavery, the slavery of proletariat; I mean direct slavery, the slavery of the Blacks in Surinam, in Brazil, in the southern regions of North America. Direct slavery is as much the pivot upon which our present-day industrialism turns as are machinery, credit, etc. Without slavery there would be no cotton, without cotton there would be no modern industry. It is slavery which has given value to the colonies, it is the colonies which have created world trade, and world trade is the necessary condition for large-scale machine industry. Consequently, prior to the slave trade, the colonies sent very few products to the Old World, and did not noticeably change the face of the world. Slavery is therefore an economic category of paramount importance. Without slavery, North America, the most progressive nation, would he transformed into a patriarchal country. Only wipe North America off the map and you will get anarchy, the complete decay of trade and modern civilisation. But to do away with slavery would be to wipe America off the map. Being an economic category, slavery has existed in all nations since the beginning of the world. All that modern nations have achieved is to disguise slavery at home and import it openly into the New World. After these reflections on slavery, what will the good Mr Proudhon do? He will seek the synthesis of liberty and slavery, the true golden mean, in other words the balance between slavery and liberty. Mr Proudhon understands perfectly well that men manufacture worsted, linens and silks; and whatever credit is due for understanding such a trifle! What Mr Proudhon does not understand is that, according to their faculties, men also produce the social relations in which they produce worsted and linens. Still less does Mr Proudhon understand that those who produce social relations in conformity with their material productivity also produce the ideas, categories, i. e. the ideal abstract expressions of those same social relations. Indeed, the categories are no more eternal than the relations they express. They are historical and transitory products. To Mr Proudhon, on the contrary, the prime cause consists in abstractions and categories. According to him it is these and not men which make history. The abstraction, the category regarded as such, i. e. as distinct from man and his material activity, is, of course, immortal, immutable, impassive. It is nothing but an entity of pure reason, which is only another way of saying that an abstraction, regarded as such, is abstract. An admirable tautology! Hence, to Mr Proudhon, economic relations, seen in the form of categories, are eternal formulas without origin or progress. To put it another way: Mr Proudhon does not directly assert that to him bourgeois life is an eternal truth; he says so indirectly, by deifying the categories which express bourgeois relations in the form of thought. He regards the products of bourgeois society as spontaneous entities, endowed with a life of their own, eternal, the moment these present themselves to him in the shape of categories, of thought. Thus he fails to rise above the bourgeois horizon. Because he operates with bourgeois thoughts and assumes them to be eternally true, he looks for the synthesis of those thoughts, their balance, and fails to see that their present manner of maintaining a balance is the only possible one.”

Letter to Pavel Vasilyevich Annenkov, (28 December 1846), Rue d'Orleans, 42, Faubourg Namur, Marx Engels Collected Works Vol. 38, p. 95; International Publishers (1975). First Published: in full in the French original in M.M. Stasyulevich i yego sovremenniki v ikh perepiske, Vol. III, 1912