理解蒲鲁东的思想内涵并对其学说进行正确评判，离不开对蒲鲁东思想的准确把握。为此我选择以蒲鲁东的正义理论为切入点。正义理论是蒲鲁东思想的核心论域，更是能将蒲鲁东广阔学说串联起来的一条核心线索。在蒲鲁东的思想体系中，正义极其重要，在他看来，正义是位居核心地位并支配其他社会存在的明星，是被政治世界环绕旋转的中枢，更是评判万事万物的指标和基础。随着他的思想的发展，他甚至将正义视为“宇宙的基本法则”。在蒲鲁东眼中，正义包含如下几种含义，第一，在蒲鲁东对正义的阐释里，最基础和最本真的含义是，正义为“对人类尊严的自发尊敬”。第二，正义实现了人自身权利与义务的统一。第三，正义就是平等。第四，正义产生公共理性。第五，正义关涉道德、进步及自由。正义既是力量，又是理念，是一切秩序的原则，是一切善的尺度，是蒲鲁东所有思想的中心——他对社会生活的评判，他的哲学、历史和政治理论，以及他的经济改革方针都源于此。

出生在法国大革命之后的蒲鲁东见证了以封建制度破灭为代价的资产阶级的崛起和国教的瓦解。贯穿于蒲鲁东著作的是他对弥漫在他那个时代的精神危机的探究。与此相关的是，他一直在思考为什么不断增长的社会财富似乎会导致社会不平等的加剧，以及为什么他那个时代的所有革命都如此戏剧性地以失败告终。此外，蒲鲁东在工业城市里昂的工作过程中亲眼目睹和领略了资本主义大生产下工人阶级的贫困，工人秘密团体组织“互助主义”深深地影响了他，使他看到了从下层劳动者中发起社会改良或改革的可能性。早在年少时，蒲鲁东就已经确定了以解决小所有者的贫困问题为己任的目标，并对神学产生了深厚的兴趣还受到空想社会主义熏陶。随着他对社会问题思考的日益加深，他对权威更加憎恶，并通过语言学与文法研究奠定了良好的研究基础。为此，我依据蒲鲁东在其他文本中的说明，结合他在《革命与教会中的正义》一书的集中论述，从经济正义、社会正义、政治正义、宗教正义及革命正义五个方面，系统论述了蒲鲁东的正义理论，并探索了马克思对蒲鲁东正义理论的批判。

首先，在经济正义方面，蒲鲁东依照着确定正义在经济领域的表现形式→检查所有权是否符合正义，发现不符予以批判→探索所有权不合正义的根本原因，提出解决方案这一思路，展开了他对经济正义的论述工作。蒲鲁东发现，“先占”与“民法”无法证明所有权的正当性，劳动也会破坏所有权，因此他对“所有”进行批判并高扬“占有”；同时，他倡导经济均衡，并提倡劳动分工、建立以“平等占有”为基础的互助制和交换银行，最后，蒲鲁东分析出分配正义以暴力为基础，交换正义以个人平等和物权的互惠为基础，因而要以交换正义取代分配正义。

其次，在社会正义方面，蒲鲁东曾进行过一个基本界定，即人类的正义就是尊重彼此。进行正义之举符合社会身份；完成正义所托能够获取社会认同。在这一部分，主要是依据蒲鲁东的视角，从社会学中人的层面阐述他关于实现正义的作用机制。在发展他的正义概念的过程中，蒲鲁东从他认为是事实的人类尊严开始，将其描述为一种“傲慢而绝对的品质，对一切依赖和规律不耐受，倾向于支配他人和吸收整个世界。”蒲鲁东格外重视教育的作用，他曾谈到，教育、文明、习俗、艺术等的目的是使人成为义人。但现实的情况却是与之相反，为此，教育要基于事物的理性和对人的尊重，并以“学校—讲习班”建立一体化教育；最后，蒲鲁东还论述了女性与婚姻的问题，在蒲鲁东看来，女性是男性的从属；夫妻是有组织的正义，即“雌雄同体”；婚姻有三级管辖——契约、家庭、城市。

再次，在政治社会中，正义被视为所有事务的核心原则和评判标准。为了深入探索正义的内涵、基本原则及本质，蒲鲁东以社会科学的方法，并从研究政治和权利的角度进行了他的逻辑分析。在他的观点中，政府的正义性并不仅仅是取决于如何更好地管理我们，更重要的是如何让我们变得更加自由。他极度反感专制主义，坚信专制体制是建立在压制基础上的。他与自由主义持有相同的观点，即认为自由是政治上最重要的美德，因此他反对政治权威。在蒲鲁东考察政治正义的过程中，他不外乎要权衡秩序与自由、和平与正义之间的关系。他对政治观点的合法性和正义性进行反思，例如考察政府权力观念、国家权威观念的来源等问题。为此，他从社会契约、无政府主义、联邦制三方面加以说明。

蒲鲁东对宗教正义的论述，来源于现实的迫切需要。19 世纪，由于道德怀疑论的入侵，法国“失去了风尚”，法国人民丢弃了确定性的原则，蒲鲁东重视正义的重要性与必要性。他认为，道德问题只能通过革命正义或教会正义来解决：前者意图建立纯粹法律思想的机构；后者意图建立宗教思想的机构。所有的道德都不可避免地落入两者之一。最后，蒲鲁东探寻的重点是，两种不同的正义——革命正义和宗教正义，宗教正义是超验性的体系，它拒斥进步，本质是神授统治和宿命论。革命正义是内在性的体系，它湮灭神授和启示的权威，具备现实有效性。

蒲鲁东对革命正义进行了说明，革命正义是内在于人的。在这种体系中，正义不与我们的内心世界相离，与我们息息相关，在我们保持自己个性的同时，我们可以在邻居身上感受到他们对我们的尊重，就像在自己身上感受到尊严那样富有生机。革命正义是人与生俱来的，是人通过其本性的发展而产生和完善的，是促进社会进步的。在革命正义中，正义作为自我的一种能力，与个人的尊严同质，等于个人的尊严乘以社会生活中各种关系的总和。

最后，蒲鲁东有关于社会、政治、经济正义的提法皆是以“正义”的本真含义即“对人的尊严的尊重”为最高理念，在此基础上生发出相应的平等、权利与义务关系、互惠、均衡、进步、自由、道德、公共理性等相应理念，并有针对性的根据相关领域状况提出现实改造方案。这几个方面的正义因同一理念生发而出，相互补充，并列协调，构成了蒲鲁东对整个社会的理论体系。马克思对蒲鲁东正义理论的批判，主要集中在永恒正义是乌托邦的遐想、遵循社会发展的客观规律、着眼于现实的物质状况、批判全能的道德正义四个方面。同时，蒲鲁东对正义问题的看法，对于我们构建新时代中国的马克思主义正义观提供了许多有益启示。蒲鲁东的正义理论提示我们关注自由与威权之间的关系；重视共识理论和冲突理论之间的平衡；加强社会学与经济学的协作；重振道德的有效性意义；以对人民根本利益的价值关怀为导向，以合乎人们美好生活的需要为标准，以增强正义原则的现实解释力和引导力为目标。

An accurate grasp of Proudhon's thought is essential to understanding the content of his thought and properly judging his doctrine. For this reason, I choose to take Proudhon's theory of justice as an entry point. The theory of justice is the core field of Proudhon's thought, and it is also a core thread that can connect Proudhon's broad doctrine. In Proudhon's system of thought, justice is extremely important. In his view, justice is the star that lies at the center and dominates other social existences, the pivot around which the political world revolves, and the indicator and foundation for judging everything. As his thought developed, he even regarded justice as "the fundamental law of the universe". In Proudhon's eyes, justice has several meanings. First, in Proudhon's interpretation of justice, the most basic and fundamental meaning is that justice is "the spontaneous respect for human dignity." Second, justice realizes the unity of man's own rights and duties. Third, justice is equality. Fourth, justice generates public reason. Fifth, justice is about morality, progress and freedom. Justice is both a force and an idea, the principle of all order, the measure of all goodness, and the center of all of Proudhon's thought-his judgments on social life, his philosophical, historical, and political theories, and his approach to economic reforms all stem from it. Born after the French Revolution, Proudhon witnessed the rise of the bourgeoisie and the disintegration of the state religion at the expense of the feudal system. Running through Proudhon's writings is his inquiry into the spiritual crisis that pervaded his time, and, related to this, his constant reflection on why the growing wealth of society seemed to lead to increased social inequality and why all the revolutions of his time ended so dramatically in failure. In addition, Proudhon had witnessed and appreciated the poverty of the working class under capitalist mass production during his work in the industrial city of Lyon, and the secret organization of workers, the "Mutualists," had deeply influenced him to see the possibility of initiating social improvements or reforms from the lower class of workers. Thus, at a young age, Proudhon had already set himself the goal of solving the problem of poverty of the small owner, and was imbued with theological interest and idealistic socialism. As he thought more and more about social problems, he became more detestful of authority, and laid a good foundation for his research through philological and grammatical studies. For this reason, based on Proudhon's illustrations in other texts, and combined with his concentrated discussion in Justice in Revolution and Church, I systematically discuss Proudhon's theory of justice from five aspects: economic justice, social justice, political justice, revolutionary justice and religious justice, and explore Marx's critique of Proudhon's theory of justice. First of all, in terms of economic justice, Proudhon launched his discussion of economic justice along the lines of examining to determine the manifestation of justice in the economic sphere → examining whether property is in conformity with justice, and criticizing it when it is found not to be in conformity → exploring the root causes of property's lack of justice, and proposing a solution. Proudhon found that "preemption" and "civil law" could not justify property, and that labor could destroy property, so he criticized "property" and exalted "possession". "At the same time, he advocated economic equilibrium, and started from the division of labor, the establishment of mutual aid and exchange banks based on "equal possession". Finally, Proudhon analyzed that distributive justice is based on violence, and exchange justice is based on equality of individuals and reciprocity of property rights, and thus exchange justice should be replaced by exchange justice. Finally, Proudhon analyzed that distributive justice is based on violence, while exchange justice is based on equality of individuals and reciprocity of property rights, and thus exchange justice should replace distributive justice. Secondly, in terms of social justice, Proudhon had made a basic definition that human justice is to respect each other. To perform acts of justice is consistent with social identity; to fulfill the social acts entrusted by justice. In this part, it is mainly based on Proudhon's perspective on the human dimension in sociology to elaborate his mechanism of action in realizing justice. In developing his concept of justice, Proudhon begins with what he considers to be the factual human dignity, which he describes as a "haughty and absolute quality, intolerant of all dependence and regularity, inclined to dominate others and to absorb the whole world." Proudhon placed extraordinarily high value on the role of education, and he spoke of the purpose of education, civilization, custom, art, etc., as being to make men righteous. But the reality is the opposite, therefore, education should be based on the rationality of things and respect for human beings, and "school-workshop" to establish an integrated education; finally, Proudhon also discussed the issue of women and marriage, in Proudhon's view, women are the subordinate of men; husband and wife are organized. In Proudhon's view, women are subordinate to men; husband and wife are organized, i.e., "androgynous"; and there are three levels of jurisdiction in marriage-contract, family, and city.

Once again, in a political society, justice is regarded as the core principle and standard of judgment in all matters. In order to explore in depth the meaning, basic principles and nature of justice, Proudhon adopts the method of social science and shows his logical analysis from the perspective of studying politics and rights. In his view, the justice of government does not depend only on how to govern us better, but more importantly how to make us freer. He was extremely anti-authoritarian and strongly believed that authoritarian systems were based on repression. He held the same view as liberalism, that freedom is the most important virtue in politics, and therefore he opposed political authority. In Proudhon's examination of political justice, he is not above weighing the relationship between order and freedom, peace and justice. He reflects on the legitimacy and justice of political views by examining, for example, issues such as the idea of governmental power and the origin of the idea of state authority. To this end, he looks at the social contract, anarchism, and federalism. Proudhon's account of religious justice, then, derives from the urgent need of reality: in the nineteenth century, when France had "lost its fashion" because of the invasion of moral skepticism, and when the French people had discarded the principle of certainty, Proudhon emphasized the importance and necessity of justice. He believed that moral problems could only be solved by either revolutionary justice or ecclesiastical justice: the former intended to create institutions of purely legal thought; the latter intended to create institutions of religious thought. All morality inevitably falls into one of the two. Finally, the focus of Proudhon's inquiry is on two different kinds of justice-revolutionary justice and religious justice; religious justice is the system of transcendence, which rejects progress and is essentially divinely ordained dominion and fatalism. Revolutionary justice is the system of immanence, which annihilates the authority of divine mandate and revelation, and possesses practical validity. Proudhon then argues that it is legitimate to claim that the collective oppresses the individual self; it is the system of transcendence. The system that declares that the capacity of the individual self is to feel its dignity in others and to find itself identical with the collective being is the system of immanence. The transcendental system is the system of revealed religion and the Church: all justice is in God, it is embodied and realized in God; this system is sacred, not open to discussion, and it enters human society with a system of "divinely ordained" authority, advocating theocracy. The system of immanence is the system of revolution: justice is inherent in man, is socially progressive, arises and is perfected by man through the development of his nature; it comes from the conscience of man, and is therefore safeguarded by a whole system of harmonization, mutual safeguards, and mutual services, which is the opposite of the principle of authority. Justice is the aim and task of the revolution, the destruction of justice is the aim and task of the Church, and the way to revitalize justice is in the revolution.

Finally, Proudhon's references to social, political, and economic justice are based on the supreme idea of the true meaning of "justice," namely, "respect for the dignity of the human person," from which are derived the corresponding concepts of equality, the relationship between rights and duties, reciprocity, equilibrium, and progress, On this basis, the corresponding concepts of equality, the relationship between rights and duties, reciprocity, balance, progress, freedom, morality, and public reason are derived, and a realistic reform program is proposed according to the situation of the relevant fields. These several aspects of justice are derived from the same concept, complement each other, and harmonize side by side, constituting Proudhon's theoretical system for the whole society. Marx's critique of Proudhon's theory of justice mainly focuses on four aspects: the creation and realization of justice should follow the objective law of social development, focus on the reality of the material situation, eternal justice is a utopian reverie, and critique of omnipotent moral justice. At the same time, Proudhon's views on the issue of justice provide many useful insights for us to construct a Marxist concept of justice in China in the new era. Proudhon's theory of justice prompts us to pay attention to the relationship between freedom and authoritarianism; to emphasize the balance between consensus and conflict theories; to strengthen the collaboration between sociology and economics; to revitalize the significance of the validity of morality; and to be guided by the value of caring for the fundamental interests of the people, and by the criterion of being in line with people's needs for a better life, and aiming at enhancing the realistic explanatory power and guiding force of the principle of justice.