Home > Archive > Consciencism: Philosophy and Ideology for De-Colonization by Kwame Nkrumah. Author: Kwame Nkrumah. Publication date: Nkrumaism (sometimes Consciencism) is an African socialist political ideology based on the thinking and writing of Kwame Nkrumah. Nkrumah, a pan-Africanist . CONSCIENCISM Philosophy and Ideology for Decolonisation Kwame Nkrumah Dedicated to The Members of my Philosophy Club, without whose.

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This is not to say that these Africans overlooked the purely cultural value of their studies. If, on the other hand, one holds the force to be strictly transcendental, and excludes it from the world once made, then one is a deist. Though Descartes is entitled to say: I also suggest that in the social field Aristotle tried to arrest the dialectic of society, for in his treatment of the democratic society as the perfect form of society he was attempting to lay down a terminal to social evolution, and so to thwart dialectic.

So whereas at first blush Anaximander seems to have diverged widely from Thales, his master and friend, he in fact only tried to secure similar social objectives by means of conceptual instruments not too different from those of Thales. Other persons, displaying more passion for controversy than for philosophical cogency, say that the world is periodic, that the universe repeats itself ad infinitum in cycles of time.

Consciencism Philosophy and Ideology for de-Colonization

After all, the objects and situations which dreams represent nkrmuah not qualitatively different from the representation of sense. One is a theist if one supposes that this transcendent force is nevertheless immanent after some fashion in what there is, continuing to affect it one way or another.

When it is said that an evolved kind arises from, or is reducible to, matter, the concern is with the dialectical source or origin of the evolved kind, consciencosm with its formal nature. The assertion of the fundamental equality and brotherhood of man does not automatically issue in socialism, for it does not amount to the assertion of social equality.

That is, for Thales, everything was water or could be reduced to water; for Berkeley, everything was a spirit or idea or was reducible to spirit and ideas. But he reviews Western philosophy in some detail to illustrate the thesis that philosophy, however academic, is always trying, nkruamh or implicitly, to say something about society. The world can have no outside; and as it can have no outside it can have no cause.


For certain, it will check the advancing social consciousness of the people. Man, says Aristotle, aims at the good.

The endurance of the world consceincism in process; and activity, or process, becomes the life-blood of reality. To these priesthoods was assigned the power of passing and executing sentence at their discretion, especially on those who were accused of homicide. Panaf- History – pages. It is important to see clearly the nature of the swing that had thus taken place.

nrkumah For in idealism it is not only our bodies which are in our minds, instead of our minds being in our bodies; the whole universe, to the extent that we can perceive or be aware of it, is neatly tucked away in our minds. According to Heraclitus, too, all things are one. For it, all ideas without exception come to the mind from the external world, or are composed exclusively from consviencism which come into the mind from the external world through the senses.

The Church, however, was not allowed to hold imperial sway long. For this, we must turn xonsciencism his remarks about the nature of connsciencism. These things abide in the world for a time, measured out according to principles of justice. The history of Greek democracy, for example, must really be traced to Thales.

It is atheism using theological language. The earliest theological speculations were a conglomeration of thoughts milling around the great ideas of God, Soul, Destiny and Law.

Consciencism: Philosophy and Ideology for Decolonization by Kwame Nkrumah

Indeed, he was beholden to Otto for quelling the Italian threats to the Papacy. There was consequently no need to continue to explain the world by reference to the gods. The Renaissance did indeed free itself from certain specific shackles.

He found his solution in some form of eugenics: This page was last edited on 8 Septemberat Rules of thumb allow for a certain measure of arbitrariness and partiality in application. The conceptual tools which philosophy has fashioned in Logic, and by means of which it can cope with the formal problems of categorial conversion, are contained in nominalism, constructionism and nkrjmah.


It is of course possible to see the history of philosophy in diverse ways, each way of seeing it being in fact an illumination of the type of problem dealt with in this branch of human thought. In the same way one may admit epistemological differences between mind and brain, quality and quantity, energy and mass, without accepting any metaphysical differences between them, without, in other words, admitting that for mind one needs any more than a brain in a certain condition; for quality any more than a certain disposition of quantity; for energy any more than mass in a certain critical state.

At this point I must go back to the Renaissance, because the Renaissance is often conceived of as the emancipation of thought, as the time when thinking freed itself of all social cobsciencism other limiting shackles. In the same way, if one says that matter is the primary category, then spirit must, to the extent that it is recognized as a category be a derivative category.

Philosophy can demonstrate the possibility of the conversion in one or other of two ways: In the philosophy of Berkeley, empiricism appears to be endorsed, but is in fact strictly speaking denied. At the same time, no man njrumah by his single exertions bring about the highest good.

Nkrumah defined his belief system as “the ideology of a New Africa, independent and absolutely free from imperialismorganized on a continental scale, founded upon the conception of one and united Africadrawing its strength from modern science and technology and from the traditional African belief that the free development of each is the condition for the free development of all.

It is in consideration of the new situation in Africa that some changes have become necessary in this edition. This minimal conception is obviously grossly inadequate.