Transcendental object was for Prudon a mechanism of operation of the hired worker. He identified the capital and a product, the movement of all capital reduced to the movement of that its part which brings percent. Prudon considered the movement of the loan capital as the transaction between the creditor and the borrower. He explained assignment by the capitalist of part of a product to that it is necessary to add percent for the used capital to costs of production. In theoretical system of Prudon the percent acts as the main form of operation of work. Thus he did not understand interrelation between percent and system of operation of the hired worker.
Thus, the criticism of socialism conducts Prudon to clarification of positive bases of the system, and now at the same time it becomes clear, in what new look the social problem is put before it, it consists, on the one hand, in destruction of "unearned income" of property as it is the income there is a denial of the principle of reciprocity of services, on the other hand, it consists in protection of property, freedom of work and trade. In other words, it is necessary to destroy the main attribute of property, but not to mention neither property, nor freedom.
After publication of the first lampoon economists found the strong critic in Prudona, and it was easy to open for them in it not less resolute opponent of socialists. Let's review briefly its attitude towards the last.
Division of labor, on Prudona, has two parties: good because it promotes growth of wealth, and bad (conducts to growth of poverty, poverty, unemployment). The task consists in eliminating bad and "to improve" capitalist commodity economy.
We will concern this concept here, having laid aside Prudon's ideas as philosopher, the moralist and the gosudarstvoveda-theorist. The last represent too considerable interest, but they concern us so far as they influenced Prudon as on the economist.
Insolvency of a prudonizm was confirmed also by experience of the Commune of Paris when many mistakes were connected with influence of ideas of Prudon. Nevertheless the prudonizm is an arsenal from which and today scoop ideas of reforming of capitalism, petty-bourgeois theories "capitalism for all" various currents of anarchism, social reformism, a revisionism, and also theorists of neo-fascist concepts.
It, therefore is equivalent to equality. If we apply this definition to the economic relations of people, we will find, "that the principle of reciprocity of respect logically turns into the principle of reciprocity of services". To realize equivalence of services - such is need of people; only thanks to it equality will be respected. "Do for others that you want that did to you", is the principle of eternal justice in economic language it is expressed in reciprocity and interaction of services. Reciprocity or mutuellisme (mutualizm), - such is the new principle which has to direct us in the organization of the economic relations of society.
Because together with all socialists, his predecessors, Prudon recognizes productive only work. Without effort both the earth, and the capitals remain unproductive. From here: "The owner demanding an award for the instruments of labor and for the productive force of the earth assumes existence of absolutely wrong situation that the capitals can make something, and, forcing others to bring it it is the imagined product, he literally receives something for anything".