Page 103 - CONSCIENCISM By Kwame Nkrumah_Neat

96 CONSCIENCISM CONSCIENCISM 97
we have seen, is the social reflection ofmaterialism. Egalitarianism objectivity of human unity, then it must be guided by general
is based on the monistic thesis of materialism. Matter is one even principles which always keep this objectivity in view, principles
in its different manifestations. If matter is one, it follows that which would prevent action from proceeding as if men were
there is a route connecting any two manifestations ofmatter. This basically different. Second, these principles, because they relate to
does not mean that between any two manifestations of matter fact, can be stated boldly, as though they were autonomous, like
there is a route which does not pass through any third form; the the principle that an individual should not be treated by another
route need not be direct, for it may take one back to the primary merely as a means but always as an end.
form ofmatter. Dialectical processes are not unilinear, they do not Ifethical principles are founded on egalitarianism, they must be
follow just one line, but are ramified. There is a route from any objective. If ethical principles arise from an egalitarian idea of the
twig ofa tree to any other twig, such that the route never leaves the nature ofman, they must be generalizable, for according to such an
tree. But this does not mean that the twigs all have some one point idea man is basically one in the sense defined. It is to this non­
in common, for it may be necessary to pass to the trunk and join differential generalization that expression is given in the command
another branch in order to pass from one twig to another. Never­ to treat each man as an end in himself, and not merely as a means.
theless there is this route. The different manifestations ofmatter are Thatis, philosophical consciencism, though it has the same cardinal
all results ofdialectical processes unfolding according to objective principle ofethics as Kant, differs from Kant in founding ethics on a
laws. There is a determinate process through which every mani­ philosophical idea ofthe nature ofman. This is what Kant describes
festation is derived. as ethics based on anthropology. By anthropology Kant means any
In saying however that there is a route between any two forms study of the nature of man, and he forbids ethics to be based on
of matter, I do not attach the implication that anyone form of such a study.
matter can in fact be derived from any other form, for this may It is precisely this that philosophical consciencism does. It also
involve the reversal ofa process which is irreversible. The upshot of agrees with the traditional African outlook on many points, and
what I mean is the continuity of nature: though the dialectical thus fulfils one ofthe conditions which it sets foritsel£ In particular,
evolution ofmatter may lead to culs-de-sac (like the vanished plants it agrees with the traditional African idea of the absolute and in­
and animals ofpre-historic days), dialectical evolution contains no dependent existence ofmatter, the idea ofits powers ofself-motion
hiatuses. in the sense explained, the idea ofcategorial convertibility, and the
It is the basic unity of matter, despite its varying manifestations, idea of the grounding of cardinal principles of ethics in the nature
which gives rise to egalitarianism. Basically, man is one, for all men of man.
have the same basis and arise from the same evolution according to The traditional African standpoint, of course, accepts the
materialism. This is the objective ground of egalitarianism. absolute and independent idea of matter. If one takes the
David Hume raised the question that ethical philosophies begin philosophy of the African, one fmds that in it the absolute
with statements of fact and suddenly seek to base statements of and independent existence of matter is accepted. Further, matter
appraisal thereon, without explaining the legitimacy of their infer­ is not just dead weight, but alive with forces in tension. Indeed,
ence. If man is basically one, then if action is objectively attentive for the African, everything that exists, exists as a complex of
to this fact, it must be guided by principles. The guiding prin­ forces in tension. In holding force in tension to be essential to
ciples can be stated with such generality that they become auton­ whatever exists, he is, like Thales and like philosophical con­
omous. That is to say, fIrSt, that if action is to conform to the sciencists, endowing matter with an original power ofself-motion,