Proudhon received a direct anarchist critique during his lifetime from the early anarcho-communist Joseph Dejacque.
https://en.wikipedia.org/wiki/Joseph_D%C3%A9jacque . In that article there are included the reasons for this criticism from Dejacque which included the sexism and support for traditional family forms by Proudhon as well as his adherence to the labour theory of value while Dejacque rejected it while defending anarcho-communism, but in his case flavoured by the influence of Charles Fourier.
From the article "Alain Pengam" Anarchist-Communism
www.theanarchistlibrary.org/HTML/Alain_Pengam__Anarchist-Communism.html#toc2
"In 1843, under the Rabelaisian motto “Do what you will!”, and in opposition to Etienne Cabet, Théodore Dézamy’s Code de la Communauté laid the basis for the principles developed later in the nineteenth century by communist and anarchist-communist theoreticians such as Joseph Déjacque, Karl Marx, Fredrick Engels, William Morris and Peter Kropotkin. These principles involved the abolition of money and commercial exchange; the subordination of the economy to the satisfaction of the needs of the whole population; the abolition of the division of labour (including the division between the town and country and between the capital and the provinces); the progressive introduction of attractive work; and the progressive abolition of the state and of the functions of government, as a separate domain of society, following the communisation of social relations, which was to be brought about by a revolutionary government...However, it was above all the house-painter Joseph Déjacque (1822–64) who, up until the foundation of anarchist communism properly so-called, expressed in a coherent way the radical communism which emerged in France from the 1840s as a critical appropriation of Fourierism, Owenism and neo-Babouvism. Déjacque’s work was an examination of the limits of the 1848 revolution and the reasons for its failure. It was developed around a rejection of two things: the state, even if ‘revolutionary,’ and collectivism of the Proudhonist type. Déjacque reformulated communism in a way that sought to be resolutely free from the dogmatism, sectarianism and statism exhibited by those such as Cabet and La Fraternité de 1845...For him, ‘government, religion, property, family, all are linked, all coincide.’ The content of the social revolution was thus to be the abolition of all governments, of all religions, and of the family based on marriage, the authority of the parents and the husband, and inheritance. Also to be abolished were ‘personal property, property in land, buildings, workshops, shops, property in anything that is an instrument of work, production or consumption.’ Déjacque’s proposed abolition of property has to be understood as an attack on what is at the heart of civilisation: politics and exchange value, whose cell (in both senses) is the contract.... Déjacque’s general definition of the ‘anarchic community’ was:
“the state of affairs where each would be free to produce and consume at will and according to their fantasy, without having to exercise or submit to any control whatsoever over anything whatever; where the balance between production and consumption would establish itself, no longer by preventive and arbitrary detention at the hands of some group or other, but by the free circulation of the faculties and needs of each.”
Such a definition implies a criticism of Proudhonsim, that is to say of the Proudhonist version of Ricardian socialism, centred on the reward of labour power and the problem of exchange value. In his polemic with Proudhon on women’s emancipation, Déjacque urged Proudhon to push on ‘as far as the abolition of the contract, the abolition not only of the sword and of capital, but of property and authority in all their forms,’ and refuted the commercial and wages logic of the demand for a ‘fair reward’ for ‘labour’ (labour power). Déjacque asked: ‘Am I thus... right to want, as with the system of contracts, to measure out to each — according to their accidental capacity to produce — what they are entitled to?’ The answer given by Déjacque to this question is unambiguous: ‘it is not the product of his or her labour that the worker has a right to, but to the satisfaction of his or her needs, whatever may be their nature.’
The ‘direct exchange’ theorised by Proudhon corresponded to supposed ‘abolition’ of the wages system which in fact would have turned groups of producers or individual producers into the legal agents of capital accumulation. For Déjacque, on the other hand, the communal state of affairs — the phalanstery ‘without any hierarchy, without any authority’ except that of the ‘statistics book’ — corresponded to ‘natural exchange,’ i.e. to the ‘unlimited freedom of all production and consumption; the abolition of any sign of agricultural, individual, artistic or scientific property; the destruction of any individual holding of the products of work; the demonarchisation and the demonetarisation of manual and intellectual capital as well as capital in instruments, commerce and buildings... Déjacque’s general definition of the ‘anarchic community’ was:
“the state of affairs where each would be free to produce and consume at will and according to their fantasy, without having to exercise or submit to any control whatsoever over anything whatever; where the balance between production and consumption would establish itself, no longer by preventive and arbitrary detention at the hands of some group or other, but by the free circulation of the faculties and needs of each.”
Déjacque’s communist anthropology was based on the liberation of needs, including the need to act on the world and nature, and made no distinction between natural-technical necessities and human ends. Although its vocabulary was borrowed from Fourier (harmony, passions, series and so on), it aimed at the community of activities more than the organised deployment of labour power: ‘The different series of workers are recruited on a voluntary basis like the men on a barricade, and are completely free to stay there as long as they want or to move on to another series or barricade.’ Déjacque’s ‘Humanisphere’ was to have no hours of work nor obligatory groupings. Work could be done in isolation or otherwise."
