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De la Justice dans la Révolution et dans l'Église, Volume III represents the critical culmination of Pierre-Joseph Proudhon's inquiry into justice, freedom, and modern civilization. Where the first two volumes establish justice as an immanent moral law and examine its social formation, the third volume confronts the most resilient ideological obstacle to emancipation: the doctrine of historical progress and its entanglement with religious, philosophical, and political fatalism. The volume opens with an extensive critique of prevailing theories of progress, dismantling the assumption that demographic growth, scientific accumulation, industrial expansion, or material wealth constitute genuine moral advancement. Against optimistic narratives of civilization, Proudhon argues that progress, so conceived, masks stagnation, regression, and the systematic reproduction of domination. Statistical growth, technological innovation, and capital accumulation, far from guaranteeing justice, often intensify inequality, dependency, and social disintegration. Proudhon then subjects major philosophies of history-ancient, Christian, and modern-to sustained examination. From cyclical antiquity to Christian providentialism, and from Enlightenment optimism to German idealism, he exposes a common structure: the subordination of human freedom to organic necessity, divine purpose, or absolute reason. Thinkers such as Vico, Herder, and Hegel are criticized not for lacking historical insight, but for dissolving liberty into inevitability, thereby transforming progress into a refined form of destiny. The latter sections turn to love, marriage, sexual difference, and moral sanction, extending the critique of progress into the most intimate domains of social life. Here Proudhon insists that justice requires institutional embodiment-family, contract, and city-without recourse to theological command or metaphysical authority. Moral order, he concludes, cannot be inherited from history, nature, or revelation; it must be actively produced by free beings. Volume III thus delivers the decisive thesis of the work: progress is not a law of history, but a task of justice. Only where freedom governs institutions, and conscience replaces obedience, can revolution escape relapse into new forms of faith, authority, and servitude.

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