Charles Fourier

François Marie Charles Fourier (; French: [ʃaʁl fuʁje]; 7 April 1772 – 10 October 1837) was a French philosopher, an influential early socialist thinker, and one of the founders of utopian socialism. Some of his views, held to be radical in his lifetime, have become mainstream in modern society. For instance, Fourier is credited with having originated the word feminism in 1837.

Fourier's social views and proposals inspired a movement of intentional communities. Among them in the United States were the community of Utopia, Ohio; La Reunion near present-day Dallas, Texas; Lake Zurich, Illinois; 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. In Guise, France, he influenced the Familistery of Guise. Fourier later inspired a diverse array of revolutionary thinkers and writers.

François Marie Charles Fourier was born in Besançon, France, on 7 April 1772. The son of a small businessman, Fourier was more interested in architecture than in his father's trade. Teaching himself, he became a master of musical theory; his greatest interest as a boy was geography, in pursuit of which he sought entry to the École du génie militaire de Mézières even though it enrolled only sons of noblemen. Fourier later said he was grateful that he did not pursue engineering because it would have taken too much time away from his efforts to help humanity.

When his father died in 1781, Fourier received two-fifths of his father's estate, valued at more than 200,000 francs. This 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. Fourier's travels also brought him to Paris, where he worked as the head of the Office of Statistics for a few months. From 1791 to 1816 Fourier was employed in Paris, Rouen, Lyon, Marseille, and Bordeaux. 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 began writing. His first book was published in 1808 but sold few copies. After six years, it 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.

Fourier declared that concern and cooperation are the keys to social success. He believed that a society that cooperated would see an immense improvement in its productivity. Workers would be recompensed for their labour 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 ground-floor residences. Wealth was determined by one's job; jobs were assigned based on interest and desire. There were incentives: jobs people might not enjoy doing would receive higher pay.

Fourier emphasised harmony and passion when it came to these communities. He wanted phalansteries to be places where people could not only do the work they liked, but discover and follow their passions. Fourier saw human nature as God-given and something that needed to be discovered. He believed people are born with certain dispositions and that society did not allow them to follow these dispositions. Instead it restrained and misdirected human nature. He believed a social arrangement was needed that allowed for the development of individual human nature. The development of individual nature would reveal passions. Despite Fourier's considerable work into his phalansteries, they remained only concepts, as he needed money to set them up, but never acquired it.

Fourier considered trade, which he associated with Jews, the "source of all evil", and advocated that Jews be forced to do farm work in the phalansteries. By the end of his life, he advocated the immigration of Jews to Palestine with the assistance of the Rothschilds. John K. Roth and Richard L. Rubenstein see Fourier as motivated by economic and religious antisemitism rather than the racial antisemitism that emerged later in the century.

Fourier characterized poverty (not inequality) as the principal cause of disorder in society, and proposed to eradicate it by sufficiently high wages and a "decent minimum" for those unable to work. He used the word "civilisation" in a pejorative sense; 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 civilisation in a pejorative sense. In his lexicon civilisation was a depraved order, a synonym for perfidy and constraint ... Fourier's attack on civilisation had qualities not to be found in the writing of any other social critic of his time."

For 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."

Fourier believed that there were 12 common passions, which resulted in 810 types of character, so the ideal phalanx would have 1,620 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.

Fourier supported women's rights. He 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. Writing before the advent of the term "homosexuality", he held that both men and women have a wide range of sexual needs and preferences, which may change throughout their lives, including same-sex attraction 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.

Fourier's concern was to liberate every human being, in two senses: through education and by liberating human passion.

Fourier felt that "civilised" parents and teachers saw children as little idlers. But he himself believed that children as early as age two and three were very industrious. He listed children's dominant tastes as including:

Rummaging or inclination to handle everything, examine everything, look through everything, to constantly change occupations;

Industrial commotion, taste for noisy occupations;

Industrial miniature, a taste for miniature workshops.

Progressive attraction of the weak toward the strong.

Fourier was deeply disturbed by the disorder of his time and wanted to stabilise the course of events. He saw a world full of strife, chaos, and disorder.

Fourier is best remembered for his writings on a new world order based on unity of action and harmonious collaboration. 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.

Fourier said Jews were "the leprosy and the ruin of the body politic". He criticized the government for being weak and "prostrate" when confronted with what he called a "secret and indissoluble league" of Jews. Post-Medieval antisemitic rhetoric often accused Jews of being unable to assimilate into a unitary national culture (highly valued by the French nationalists). Fourier was one of the writers to argue that Jews were disloyal and would not make good French citizens. Like others, he placed great significance on the religious restrictions prohibiting Jews from eating at the same table as non-Jews:

he confined himself to sitting down at table and drinking; he refused to eat any of the dishes, because they were prepared by Christians. Christians have to be very patient to tolerate such impertinence. In the Jewish religion it denotes a system of defiance and aversion for other sects. Now, does a sect which wishes to carry its hatred as far as the table of its protectors, deserve to be protected?

The influence of Fourier's ideas in French politics carried forward into the 1848 Revolution and the Paris Commune by followers such as Victor Considerant.

Numerous references to Fourierism appear in Dostoevsky's political novel Demons, published in 1872.

Fourier's ideas also took root in America, with his followers starting phalanxes throughout the country, including one of the most famous, Utopia, Ohio.

Fourier is one of three major utopian socialists and pre-Marxists whose ideas are critiqued in Friedrich Engels's Socialism: Utopian and Scientific.

Peter Kropotkin, in the preface to his book The Conquest of Bread, considered Fourier the founder of the libertarian branch of socialist thought, as opposed to the authoritarian socialist ideas of Babeuf and Buonarroti.

Fourier, Charles. Théorie des quatre mouvements et des destinées générales (Theory of the four movements and the general destinies), appeared anonymously in Lyon in 1808.

Fourier, Charles. Le Nouveau Monde amoureux. Written 1816–18, not published widely until 1967.

Fourier, Ch. Œuvres complètes de Ch. Fourier. 6 tomes. Paris: Librairie Sociétaire, 1841-1848.

Fourier, Charles. La fausse industrie morcelée, répugnante, mensongère, et l'antidote, l'industrie naturelle, combinée, attrayante, véridique, donnant quadruple produit (False Industry, Fragmented, Repugnant, Lying and the Antidote, Natural Industry, Combined, Attractive, True, giving four times the product), Paris: Bossange. 1835.

Fourier, Charles. Oeuvres complètes de Charles Fourier. 12 vols. Paris: Anthropos, 1966–1968.