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Principle Foundations of New African Worldview
Practice, Theory, Philosophy, Worldview All worldviews are founded on philosophies which
are built out of theories which are essentially practical abstractions, summed up into a means of achieving a scientifically
verifiable theory. |
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Essentially, philosophy is summarized theory. Method is
the step-by-step, systematic procedures of arriving at that theory. If the theory is scientifically substantiated, the
method has to be scientifically valid, reliable, and repeatable. The primary process-oriented method of the ancient
world was to see research problems as processes that were unfolding in time and space. As a result, objective conditions were
to be precisely studied, calculated, weighed, and measured in order to isolate the problem statement. The goal of scientific
research, therefore, is to provide an exhaustive knowledge of the world---truth. Truth is knowledge that accurately
corresponds to objective reality. Delusion is knowledge that does not correspond to reality. There is a content
of knowledge that does not depend on human beings, for it is determined by the external world, which exists independently
of one' s ability to measure. European
Correspondence of Fabricated Knowledge to Reality In the 20th century, empirically driven European philosophy, theory, and method culminated in the thesis
of positivism and its anti-thesis---the Kantian-Hegelian/Marxist dialectical system. In these systems the entirety of socio-historical phenomena in its natural, historical,
and intellectual form is represented via (1) isolated Eurocentric analysis based on "positive" evidence
embodied in sometimes subjectively constructed variables and (2) unsystematic "dialectical" synthesis based
on a sometimes opinionated assessment of a process, i.e., as in constant motion, change, transformation, development---accept
when the "absolute idea" and communism is being studied. In short the intellectual magnet was broken in half,
posed and counter posed, isolated, and ultimately turned against the other. In the 1990's, the social system that
produced the Russian version of the Marxist dialectical ideology collapsed and therefore the Marxist system of thought collapsed
with it. Overtime Eurocentric
racism, summarized as the "Aryan Model" of viewing the world became an extremely well constructed ideological European
worldview, which, in the process of Europe and its Diaspora ascending to world domination (1500-1900's), became an accepted
worldview. It is the capstone of a five-tier pyramidal scaffold in the ideology of White supremacist thought.
Nearly 500 years of intellectual careers went into evolving this
fraudulent anti-history. Rigorously, since as early as 1750bc, big names such as Friedreich August Wolf, Wilhelm von
Humboldt, Hegel, Hume, Marx, De Gobineau, Barthold Niebuhr, Maspero, Breasted, Toynbee, all consciously or unconsciously had
an early hand in furthering the misconception that everything, including KMT (Egypt), was a metaphysical mess until scientific
Greece miraculously came along and created science, research methods, philosophy, mathematics, architecture, writing---everything
of significance to world civilization. Greece
did make great contribution to the forward flow of humanity. In the centuries that they occupied ancient African Kmt,
a civilization over 3600 years older than their own---they were at best translators, transferers, vectors, reverse engineers.
Their centuries of copying, and plagairism is without question. This point is not an issue of debate. What
is significant is the fact that other populations, civilizations and cultures who's contributions have been marginalized
historically also have made and continue to make significant contributions to human development. The content of such
distorted elements of social history is now under attack on an international level. Even Europe's most
free minds were fettered by the ideology of White supremacy. Hegel was a moderate in his assessment of the "African
Question," compared to most of his contemporary European counterparts in England, the United States, France, Portugal,
and Spain. He, being a historian on an imperialist's payroll, was merely summarizing, then justifying the fragments
of a shattered African world. When Hegel viewed
Africa as having no history and without movement, he was objectively viewing a death phase in his dialectic (birth-death-rebirth)
as it would apply to an entire population and its societies. He was looking at a dead social body that had lived and
was killed and saying that it had never lived. African civilization and the whole of African culture had been shattered,
decimated, destroyed so that Arabia, western Asia, and Europe might have their "Absolute Spirit." From the crippling raids of Assyrians in 656bc to the "scorched
earth" practices of the Persians under Cambyses (525bc) as he ordered destroyed "everything that revealed the greatness
of Egypt," Africa was unceremoniously plunged into its own "Dark Age" or period of social and cultural collapse.
But the death of the African societies along the Nile River was unnatural and, therefore, in no condition to be resurrected
in the rebirth of African societies on a higher level. In
the case of the Greek, Roman, and Arab invasions of African KMT (Egypt), the external invasions at the time of its decline
and fall were just the opposite. Europeans and Arabs invaded indigenous Egyptian (KMT) Africans; thus, only a destructive
negation could and did result. This is important. There was no sublation, or rebirth, of African culture in a
higher society. Similar to the invasions of Rome by the "barbarian" Germanic tribes, the military force brought
against Africans was also savage and barbarian. If Germanic tribes who invaded Rome (410ad-500ad) were barbarians, as
all of European history describes them, so too were the Greeks, Macedonians, and Romans who invaded African KMT (332bc-30BC).
They too were invading an advanced civilization, a civilization based on 4000 years of practical experience, which was more
advanced in the arts and the sciences than the whole of Western, Eastern, Southern or Northern Europe. But, African
KMT (Egypt), too, had rotted internally thus leaving them prey for any external military invasions. Hegel had freeze-framed Europeans in Greece after the invasions, after all of the
cultural, social, economic, scientific, intellectual, and material loot had been garnered and translated using Rosetta Stone's
and human translators. In the 19th century, Hegel was looking at Africa and Africans after over two thousand years of
direct colonization, enslavement, and decimation due to European and Arab predatory invasions. From this he was saying
that things have always been this way for them and for us. Whites, therefore, in his and Marx's view had always
been superior intellectually, and Africans had always been inferior. Even though the factual empirical evidence indicated
otherwise, these and other European philosophers firmly adhered to what Bernal in Black Athena called the Aryan model,
or the fabrication of ancient and modern White intellectual superiority. As the Arab invasions, beginning in 641ad, were made easy by the earlier devastation caused by Rome and Greece, the
Northern European invasions were prepared as a result of the decimation caused by the Arabs. In Africa, for generations
people regressed as parasitic invaders and interlopers progressed at their expense. They reached a point of social retrogression
such that they could not adequately defend themselves against any invader. Next came European 15th century
feudalist imperialism, capitalist enslavement, colonization, and neo-colonization---all in an evolutionary order after each
prior form of parasitism had outlived its economic usefulness to Europe. From First to Last; From Last to First In
sum, every struggle on the part of Africans had been an antithesis to European predatory struggles to benefit at their expense.
Until 500ad, England, most of France, Germany, and most of Northern Europe had no part, as Hegel would have to admit, in what
he and others defined as "civilized" history. In substance, Hegel and other
Europeans were looking at a population of black-skinned people, Africans, that they and their ancestors had a direct hand
in decimating, re-tribalizing, de-civilizing, and de-humanizing. For seven centuries, the black Egyptian (KMT) population
that remained in that Nile Valley region was overwhelmed in an unprecedented fashion by hordes of invading Whites and Semites.
African civilization was shattered, gutted. In the dialectic between first and last, the last (Whites) had become
first and the first (Africans) had become last. That process was completed with the 1884-85 Berlin Conference in which
the entire African continent was divided piecemeal to any European who could get an invitation to the meeting. In a
20-year period of "first come-first serve" almost an entire continent was torn up and parceled out by Whites. From the period of ancient Greek colonization as witnessed and
documented by eyewitnesses to the most significant individuals in ancient Greek history, that is, Greek Tragedies (Aischylos'
The Suppliants, The Egyptians, The Danaids, Amymone, and Homer's, Odyssey; Herodotus' Histories),[1]and the Phoenicians, Pelasgians, Ionians, Herodotus, Plato, Aristotle, Alexander, Thucydides, Solon, Pythagoras,
Lykourgos, Diodorus, and others, it was common knowledge in ancient times that Greece imported the ideological raw material
(thought matter)---both mystical and scientific---from a decomposing Egyptian (KMT) society, which was 4000 years its senior.
According to Diop in Civilization or Barbarism, Egypt, even conquered, remained the venerable home of the sciences that she had kept secret for millennia.
Now, the barbarians had broken through the doors of her sanctuaries; she is conquered and will become by force the teacher
of young nations, of the Greeks in particular: the Greeks miracle" will begin, as a consequences of the occupation of
Egypt by the foreigner, Greek in particular, and therefore of the forced access to the scientific treasures of Egypt, of the
plundering of the temple libraries and of their submission of the priests.[2] In 332bc, when the invading White
Greeks marched into Africa, they merely took advantage of a favorable situation to garner in capsule form a philosophical
basis,[3] when there were, of course, no copyright laws. They imported ready-made scientific knowledge.
They did not produce science in Alexandria; they translated and transferred it. Alexandria
in North Africa (KMT territory) became the base for transference of African knowledge to Europe. This occurred at a
time when all other ---invaders, the Assyrians, Persians, in particular--- sensed, as vultures, the decay and decomposition
of a dying African KMT society which was moving into a "Dark Age". With (1) ideal conditions, (2) proper means of destruction,
and (3) thousands of mercenary conquistadors, Egypt (KMT) was quickly pillaged and colonized by Assyrians, Persians, Macedonians,
Greeks, Romans and, today, Arabs. As a result, each invading population busily picked through the rubble of this once
proud and long-developing spiral of African KMT societies. The series of indigenous African societies was broken.
However, it was only Macedonians and Greeks who had sufficient enough insight to extract that which would transcend time barriers
and spiral in value and practical application as generations passed: kernels of scientific knowledge. They were but
an intermediary, a transmitter of thought-matter. The fraudulent Greek "miracle" of genius must be
seen for what it is: plagiarism on a societal level[4] with Alexandria being a significant staging point, storage warehouse for stolen documents, and a transference
center where African KMT and other subjugated peoples were forced to teach their murderous White colonizers everything that
they knew. Essentially, a transplantation[5] of the 4000 years of accumulated social consciousness, "the social brain" of a dying series of African
KMTic societies took place, spanning the period 600bc-50bc.[6] Greece collected all of the "intellectual" loot of North Africa, Southwest Asia, and India.
Alexandria became the base for the storage and translation of these documents into the Greek language. The invaders would
have had, first of all, to recollect materials for these sciences to work upon, again. A certain amount of natural and
historical material must be collected before there can be any critical analysis, comparison, and arrangement in classes, orders,
and species. The Black Africans in KMT, therefore,
first worked out the foundations of the exact natural sciences 2500 years before Greece, Rome, and later European and Arab
metaphysicians seized the torch of scientific extradition. The analysis of the universe into its individual parts; the
mastery of astrophysics, physics, chemistry, biology, psychology, anthropology, archaeology, geology, and mathematics; the
grouping of the different natural processes and objects in definite classes; the study of the internal anatomy of organized
bodies in their manifold forms; the classification of societies, their stages of development and other aspects---these are
the fundamental conditions of the gigantic strides that modern Africans must make if African-centered theory is to build on
what the ancient Africans of KMT (Egypt) have bequeathed the Black race. In short, Greeks were not producing scientific
theories---they were merely translating into Greek those documented theories that came as a result of colonial conquest in
Africa and Southwest Asia. By the time Rome took
over from Greece, there was not much of anything scientific left to transfer from African KMT (Egypt), only grain and fruits,
labor power in the form of slaves, and the religious aroma (or stench) of a thoroughly raped and subjugated culture were left.
They had stolen everything that could be transported back to Rome and destroyed that which they could not understand.
Invading Arabs would later throw out the Romans, (circa. 641ad), and rule, ignorant of the past history of North Africa, in
much the same way as European invaders of North America claimed all things of world cultural significance as their own. [1]See Herodotus, II. 182, translation, p. 201; Herodotus, IV. 147-148, translation, p. 319-321 [2]Cheikh Anta Diop, Civilization or Barbarism, 1990, p. 256. [3]Materialist philosophy is essentially summarized theory. Theory is summarized practice. In sum, when
one controls for the mysticism, religious rituals and fantastic legends, Greece was to garner, in what is now call "Greek
philosophy", all of the general embryonic means and methods of science and social practice which would later be called
"Western Civilization". [4]See Ver Ecke, Paul. Les Oeuvres Completes d' Archimede (Archimedes Complete Works) Albert Blanchard, Paris,
1960; Bernal, Martin. Black Athena: The Afroasiatic Roots of Classical Civilization. Vol. I: The Fabrication of Ancient Greece
1785-1985, 1987; and Anta Diop, Cheikh. Civilisation ou Barbarie. Pre'sence Africaine. Paris, 1981. In these works,
the authors approach the question of history and anti-history head on, with explanations, but no apologies. Greece and
Kmt (Egypt) are at the core of perhaps the most significant historical fabrication ever, because from its conclusions the
relationships between white and black populations are rooted in history being turned upside down in the period (650bc-50bc). [5]This historical transplantation was carried out in a condition similar to a modern-day nuclear bomb being dropped
on ancient KMT civilization, and after the smoke, dust, and radiation had been cleared away Macedonians and Greeks went in
and dissected that which was left of the brain of the society---expressed in its libraries, secret mystery systems, priests,
and intelligentsia---translated it in to Greek language, using Alexander as a warehouse where stolen documents could be stored
for easy assess. [6]We know, moreover that Pythagoras, Solon, Thales, Erastosthenes, Archimedes, and others were all trained in
African KMT (Egypt). Over two-thirds of the Greek scholars to whom we attribute original thinking went to study in African
KMT (Egypt). The Hellenistic revival, the period of history that right-wing fascist Nazi and left-wing communist Marxist
both agree was the flowering of Western Civilization, was centered in Alexandria. Assembled there in Africa, were all
the Greek scholars that are talked about with such reverence today, including Aristotle, that great writer of over 800 books
on extremely different subjects in 15 years---in a period of history with no printing presses, and at a time when scientific
knowledge took centuries to ferment (unless one tapped a source where it had accumulated for millennia and proceeded to secure
it ready-made in the form of written, verbal, and symbolic ideological matter). The fact that they were educated and
trained outside of Greece, in African KMT (Egypt), cannot be overemphasized. It is comparable to a blue population (1)
studying superconductivity at M.I.T. in the United States whose population is green; (2) replicating in the form of thought
matter the theories, methods and philosophies surrounding it; (3) gaining what one came to get and translating it into
a blue language; (4) then killing the green teachers, destroying their green buildings, documents, and designs; (5)
and finally appearing on the stage of history with an unprecedented assortment of scientific and meta-physic deductions and
theories, yet no comparable scientific practices. In
sum, the social sciences of the 21st century cannot draw all of its philosophical, theoretical, or methodological
essence from the past, but mostly from the present. It cannot begin to mature in itself before it has stripped itself
of all superstition in regard to the past. This past was a racist, sexist, class-dominated past that for over five centuries
saw Europeans devastate much of the non-white world. Earlier advances in scientific research required romanticism about
the world and its history; in essence European history was written as if it were world history and the only history of the
world. This will not move human history forward in this epoch. In order to arrive at its own content, the revolution
of the 21st century must let the dead Eurocentric ideas of the past 400 years bury their dead. In the past
epoch, idealism and form dominated factual and empirical content; here the content must determine the form of expression.
There are also partial correspondences of knowledge
to reality, a knowledge that will be specified in the course of further cognition. The goal therefore of a scientific
research project is full correspondence of knowledge to reality, an exhaustive knowledge of the specific object under study,
separating and synthesizing the elements, tendencies, connections, and processes as to arrive a resolution to one's initial
problem statement. Every science makes use of certain general
concepts (categories); for example, the concepts of sense data, facts, empirical data, variables, constructs, conceptualization,
deduction, induction, operational definition, and hypothesis. In the specialized sciences we also have to do with concepts
whose content is restricted to the given sphere of research. No scientist,
whether she/he is a naturalist, historian, economist, or literary scholar, can do without summarizing the historical experiences
of humanity's investigation of the world. Scientifically documented historical experiences are the accurate raw
materials of thought. Therefore, abstract concepts are no substitute for studying specific processes. For starters,
an approach suffused with the confidence of being rooted in the historical development of philosophical, theoretical, and
methodological ideas is necessary. Second,
an advanced approach must also be flexible and elastic in its collection, organization, analysis, and synthesis of ideas.
From existence we get to logic and not necessarily the other way around. Human cognition can discover logical formations
in reality only because the objects of cognition possess them in the first place. Theory, therefore, is summarize practiced.
The material object of thought is, therefore, the object of some relative expression of reality. Essentially ideas and
real theoretical concepts categories are not more eternal than the unique historical conditions that they express.
In sum, the essence, the heart, the foundation of any concrete theory that is reflective of reality is practice. Practical verification is the fundamental raw material of scientific
theory, whereas theory is the fundamental guide to practice. Therefore, social philosophy, theory, or method (whether
Afrocentric, Asian, Indian or Eurocentric) is measurable based on its actual practical application to reality. Since
every philosophy, theory, or method has its own material foundation in history, no matter how metaphysical the disguise in
which they often masquerade, a truly liberating criticism has always involved improving the material conditions, which are
at the very foundation of the social groups and the thoughts that they think. The new progressive humanist theories of the future will succeed not merely because they represents
objective reality, are interculturally uplifting, morally sound, driven by justice, unrelenting in will, centered in historical
intercultural values of mutual respect and commitment to human excellence, but also because they serve the needs of humanity
and the social conditions which produce those needs. Liberating social philosophy, theory, and method becomes realized in a people only in so far as it is the realization
of their real life needs. In any society in which race, sex-sex/gender, class, and generation divisions give rise to
conflicting needs, values, cultural forms and ideas, each race, sex-sex/gender, class, and generation sets itself up as a
representative of the common interests of the entire society. The ruling, race, sex/gender, class, culture and generation
officially define what it means to be an American. Therefore, each race, sex-sex/gender, class, generation develops
a worldview and ideology, which it holds to be universally true and around which it seeks to impose as the view of the entire
society. Usually, the group with the force---the military, political, psychological, and intellectual might---rules.
Those who have power influence the gradual flow of history: they write the books, they make the videos, and they finance mass
media versions of the reality as they see it. Each
class has a view; each ethnic group has a view; each sex/gender has a view; each generation has a view; each culture has a
view. Possessing and being able to articulate historical or cultural information are not enough. Debating intelligence
is not enough. The question is: What historical legacy and class, gender/sex, race, culture, and generation worldview
does the idea represent? If not scientific,
it is not replicable, and thus merely an ideologically abstract means to a speculative end. Since the formation of humanity
over 5.5 million years ago, and the subsequent development of settled class societies with sex/gender, class, cultural, ethnic,
and generational divisions of labor, human societies have revolved around the production, distribution, exchange, consumption,
and reproduction of the necessities of life and the power, which those possessions allowed. Humans are continually improving
the quality of the tools they use in earning their living. The possession of the new productive technologies and the
invention of the new methods give a natural advantage over those who still live by the old means. The ethnicity, class,
sex, or generation, which has control of the new forces of production, has power, economic/technological power, a power, however,
which is hampered by the cultural, traditional, political, and legal property relations which express the earlier forms of
material production. To reduce theory and method
to a list of examples, criticisms, definitions, concepts, and analogies is to reject the principle of objectivity and resort
to speculative, eclecticism, and subjectivity. For example, in some areas of the positivist social sciences, and in
the reactionary aspect of the Afrocentric movement, the most widely used and fallacious method of research is to isolate and
randomly tear out individual minor facts, dissect them independent of the social context that gave birth to them, string together
some analogies, then juggle this biased concoction with examples and "expert" references (and in some cases if the
researcher claims Afrocentricity, sprinkle in some Swahili terms). This way of thinking is based on eternal unalterable concepts and formulas regardless of the new data of practice
and science and the specific conditions, ignoring the processes own unique creative development. This is not proper
research because isolated facts selectively presented as variables and torn out of context are merely subjective constructs
for mental juggling. Reducing objective social processes to arbitrary patchworks of culturally, racially, class, and
sex/gender biased variables and testing them in an abstracted imaginary context may be published in mainstream presses, but
such publications maybe of no objectively scientific value, because each fact, each conceptualization, each variable, each
analogy, each example grows out of some historically evolved concrete situation that must be summarized in its entirety if
one is to bring to life---mentally reflect/reconstruct---the process in one's mind that is taking place in reality.
Therefore, a holistic approach to social research
problems requires that one extract the process itself and then deduce from it its essence after logically summarizing the
unfolding process. Minor facts, subjectively transformed into variables, arbitrarily selected and tested out of context
from the conditions that produced them, are amputated fragments of a total reality---a reality which must be painstakingly
taken apart then pieced back together as to ascertain the object's laws of development. Inferences can be drawn,
but conclusions from such studies are never final; not can they be comprehensive in scope and content. Africans
have a real (but fractured) cultural relationship with ancient African KMT, but have wastefully failed to not unearth, redeem,
resurrect or restore this fundamental necessity of life. Why else do most Africans have White and Arab names, clothing,
architecture, religions, family organization, governmental systems, holidays, calendars, education, philosophies, science,
theory, method, hair styles, habits, beliefs rather than independently rooting their very existence on their great ancient
KMTic foundation? Why else do most African-centered thinkers waste whole careers trying to prove that Africans helped
to build white and Arab civilizations (civilizations that ultimately invaded and destroyed indigenous African Civilizations)
instead of focusing on the necessary redemption, resurrection, and rebuilding of African civilization using KMT as its foundation?
If intellectual and practical self-reliance is a
necessary goal of any liberated population, essentially, modern African researchers must restore their own worldview, critically
cleansing it and linking it to its indigenous African roots. This is the necessary foundation of an indigenous scientific
system of thought and practice. By proceeding from the latest scientific discoveries and the sum total of historical
experiences of humankind, African researchers can develop modern African-centered thought into a scientific system of theory,
philosophy, and methods consistent with the best that modern world progress and science have to offer. The present system
of Afrocentricity is flawed conceptually. The best of it must be preserved and that which is obsolete must be discarded.
This new African-centered world view must be rooted in ancient KMT, not merely because it is at the heart of the world scientific
and moral systems at thought, but because if modernized, it can become an all encompassing system of modern African scientific
and moral thought. The ancient must be synthesized with the modern. That synthesis could, therefore, include the
continuity and critical acceptance of all the advanced progressive elements already attained by human scientific and spiritual
practices---encompassing the best that Europeans, Asians, Arabs, Indians, and others have offered humanity. Independent
thought and action does not negate collective methods of gathering data from all sources. The objective laws of science
are color, class, race, and sex/gender-blind. However, this is not to be confused with how science is used by different
classes, ethnic groups, sexes/sex/genders and cultures. In
the same manner that organic life materialized and developed from a preexisting ocean of matter and antimatter, water and
carbon molecules, inanimate and animate cellular structures, and in the same way that thought emerges from a preexisting ocean
of objective conditions that are transformed into forms of thought, collected as sense data and examined to be facts, so too
must any new African scientific method manufacture itself out of the preexisting advanced contributions to science, regardless
of the race, class, sex, culture or generation that made the discovery. Today, African scientists must study and
critically assimilate the modern achievements of science, synthesize the positive achievements in human knowledge and, in
particular, critically absorb the rational elements of the best that Western Civilization and science have offered the
world. Next, the African-centered scientist must methodically KMTize (based on the cultural foundation laid by KMT)
this accumulated scientific information with indigenous African language, symbols, names, concepts and meanings. From
such a synthesis, the fractured modern system of alien thought that dominates African attitudes and behaviors can be discarded
and replaced with an indigenous new African scientific worldview synthesized with the best that the modern world has to offer.
The principle of using antecedents, building upon
the best that human science and spirit has to offer, and a will toward justice translated into research methods means to menially
reproduce an object in thought in all its objectivity and concreteness by cognizing it in development in its accurate history.
The patterns of nature demand that an inherently unobservable realm temporarily exists. Many have called this the spirit
realm. However, that which is measurable must be carefully measured even thought it is clear that science can never
know all and absolute truth is unattainable. They
all, in their own popularized manner, have taken an aspect of the problem of reconstructing African history and carved out
significant measures of intellectual progression in psychology, ethics, history, art, literature, religion, mathematics, language,
idealistic philosophy, theology, medicine, and sociology. Not one, however, has championed scientific research methods and the application of science along with "spirit"
to solve material world African problems. Almost as if in fear of stepping outside of their Judea-Christian and Muslim
alien heritage, they have only flirted with meticulously dispensing with speculative, reformist, mystical, and miracle seeking
ideology. Generational, alien cultural and class constraints restrict their ideological breaks with their oppressors'
worldview. Nowhere is it evident that Afrocentricity has an independent scientific research method to guide its theories,
methodologies, research designs, quantitative assessments and qualitative summations. Nowhere is it evident, outside
of Diop and Obenga, is it evident that they are willing to stop soaring into sustenance-less fantasy above the grinding world
that the masses of impoverished Africans are forced to live in. Therefore, modern African youth must summarize
intellectual contributions of these integration era scholars, extract the advanced elements, place them in their historical
context, reestablish the natural relationships between the concepts that they discuss and the objective reality that they
are suppose to reflect, and draw deductive and inductive inferences---discarding the mysticism, speculation, and contemplation.
The younger generation of morally sound, scientifically prepared African scientists will objectively meet this challenge. In sum, overall, the progressive aspect of Afrocentricity (manifested
in its highest form African-centeredness) is an understandably slow, methodical process that appears to be well meaning and
principled. But there are significant unsubstantiated mystical and idealistic claims that distort the concrete march
of Diop's last will and testament of establishing a scientific foundation for the resurrection of African Civilization
by developing scientific research teams to scientifically assess the new and old data through African-centered (Africanized)
eyes and mindset. Far too many progressive African researchers rip apart matter with spirit and take the side of empty
spirit devoid of internal material manifestations of human will. Their internal strivings, their internal drives, their
unrelenting will is independently in their own control. They seem to be waiting on gods and spirits to help them---to
do something that they and the African mass are already capable of doing if they only applied themselves fully in this world,
independent of witchcraft and smoke and mirrors. Ancient African KMT was a unity of opposites when Assyrians, Persian,
Greeks, Romans, Arabs and later waves of Europeans invaded the continent. KMT civilization was already in the process
of decomposition. Africans from the interior of the continent were not historically prepared to preserve the rational
and progressive aspect of ancient KMT culture and civilization; Whites and Arabs from the North were prepared. They
won; Africans lost almost everything in a cruel life and death war of races, societies, populations, cultures, classes, sex/genders,
and generations. KMT in its highest manifestation of intellectual and moral progress before the invasions merged
science with spirit in a complementary manner. Spirit was manifested, however, in material practice, just as material
practices were driven by internal wills, KA, and vital forces. Finally, even in a fierce life and death struggle where even the "supreme-ist of the supreme" (Asar/Aset)
are defeated and dismembered, only the youthful, brave, prepared, driven, supremely conditioned will of Heru with the use
of scientific help (Djehuti) could overcome the evil, murderous rule of Set. The internal war of opposites itself was
seen as positive when directed toward the progress of KMT civilization. Clearly, then, the religious trapping of those
brought up under Islam, Christianity, Judaism or any of the other oppressor theological belief systems cannot continue to
cripple the will-driven spiritual manifestation of material force in the morally sound aspect of the African population.
As Dr. Obenga and Dr. Diop have continually stated,
Africans must seize control of their own material and spiritual life forces, independent of the mystical trappings of the
oppressor. Maat Science seeks to strengthen the scientific foundation of African-centered philosophical, theoretical, and
methodological content. Africans must free their minds. Today, African philosophers, overburdened with catching
the White man in lies, cannot immediately take up the scientific task of synthesis of the vast amounts of emerging data on
the Black experience, the real flow of Black history. Any critical assessment of a theory should be made by using a method of assessment that is reflective of the application
of the new theoretical framework to the problem of analyzing and synthesizing reality. As there is negative in the positive,
there is positive in the negative. Traditionally, in the reactionary aspect of modern African-centered thought, scientific
assessment of reality is dominated, not by independent scientific assessment of factual data over time, but often by mystical
incantations of obsolete speculative Christian-Islamic dogma whose scope rarely leaves the idealistic discussion of abstract
spirit, religion, White critiques of history and God-Allah. Lacking power, they seek spirits to fill the void.
The weight of a history of domination holds the key to this problem. Since the early 1980's, the male dominated core of reactionary African-centered scholars has been uniformly informative
and committed to certain individualistic short-term goals. Armed with slides and slide projectors, pamphlets and books,
photographs and drawing, overhead projectors and computer LCD's, and resumes of achievement, notoriety, and acclaim these
men and a few women have accurately critiqued Eurocentricism and exposed the "lie agreed upon," called mainstream
European history and social science. The lobby, seeking credit for ancient Africans having nursed Western and Eastern
civilizations to their place of dominance and imperialistic control of the modern world order, ironically spent little time
using the findings that verify the advanced nature of ancient African civilization in the Nile valley to reconstruct and modernize
indigenous African language, dress, food production, architecture, transportation, music, federal government, morality, law,
family organization, social structure, economic structure and the entire cultural complex that they say transformed barbaric
invading populations from Europe and Arabia into the powerful intellectual giants that they are to day. Instead of using
ancient African civilization to redeem, resurrect, and restore African world civilization to its former greatness, they spent
the lion's share of their time attempting to integrate their contributions for the benefit of Greece, Rome, Arabia, and
others. These behaviors are understandable in the
context of race, class, culture, sex/gender, and generation analysis of the Afrocentricists who are creating and disseminating
this thought matter. Their primary objective, based on their deeds, is the belated integration of the nationalistic
wing of the African American middle-class intelligentsia and its unique class thought matter and thought processes into the
mainstream of White academic and educational institutions. After all the criticizing of the Eurocentric bastardization,
omissions, lies, slanders, and plagiarism they prescribe all the dependent, integrationalist, trite, Eurocentric, liberal,
neo-colonial, welfare, reparation-seeking, blame-the-oppressor for tokens to the middle-class, bluff-and-get-paid-for-silence
solutions that have failed us in the past. All their proposed methods, techniques, solutions, programs contradict their
cultural analyses. Clearly, they do
not understand that the objective conditions that led to integration in the United States (1945-1980) have run their course.
The end of desegregation, affirmative action, set-asides, small-scale racial tolerance is a reflection of the end of the greatest
period of economic expansion in US history. The beginning of re-segregation, disintegration, overt racial hate and White
militias, racial intolerance, and White male set-asides is a reflection of the massive contraction of White economic conditions
and the reactionary White mass response. Even the integrationist viewpoints of the reactionary aspect of the African-center
movement are a direct reflection of their intellectual formation in the 1950's, 1960's, and early 1970's.
Therefore, apparently every significant fact of African history must be used by them to show how Africans influence the growth
and development of White civilization: (1) KMT helping Greek, Roman, and Arab invaders to take North Africa; (2) North African
Moors helping Western European Spaniards, Portuguese, French, and Englishmen to become civilized; (3) indentured Negroes helping
Spanish, French, Dutch, Portuguese, and British conquers (Columbus, Pizarro, Cortes, Balboa, De Leon, Coronado, Courtier,
etc.) to pillage, rob, loot and commit genocide in the Western Hemisphere and the world; (4) Negroes as "Buffalo Soldiers"
killing indigenous people as to secure land for Whites, during and after a civil war that Whites controlled and organized.
The integration of the exploited with the genocidal deeds of the exploiter is the reactionary immoral equivalent of seeking
credit for helping a convicted murderer.
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Objectively,
based on their actual place in world history, their problem is clear. The core of the Afro-centric movement represents
the concrete life histories and political views of a vacillating middle-class intelligentsia that is opportunistically forced
from bluffing threats of turning loose the mass of oppressed Blacks if they do not get their token positions and credit to
merely accepting petty psychological tokens of status conferred by the White, ruling class, race, sex/gender and generation.
They represent the concrete life histories and sex/gender worldview of Black middle-class males, exclusive of Black females.
They represent the concrete life histories and worldviews of a thoroughly Europeanized, yet transitional American-African
culture in name, dress, language, hair style, educational upbringing, religion, values, habits, attitudes, and overall world
view. They represent the life history and the views of the integrationalist/Black nationalist generation of the 1950's,
1960's, and 1970's-the decades of desegregation/decolonization, neocolonialism, integration, and the embryonic Black
Nationalist response to White racial backlash. Aspects of this small opportunistic Black intelligentsia will continue
to curry small, infinitesimal favors for them and their middle-class constituencies (all this in the name of the entire Black
race, which they say that their view represents). This blind, classically conditioned, method of "bluffing-screaming-scaring-guilt-seeking
for the purpose of negotiation, for tokens is still being practiced, even though this is not a period of economic expansion,
which was reflected in political and social liberalism (1950's-1970's), but a period of economic contraction, which
is reflected in political and cultural conservatism/nazism (1980's-1990's)---a period that makes John Singleton's
movie Rosewood a possibility in every modern Black city as White militias grow daily. In sum, ambiguous class,
race, gender/sex, cultural, and generation perspective of the reactionary aspect of the African-centered movement is best
explained by the contradictory position of wanting "to run with the hares and hunt with the hounds." Essentially, the reactionary aspect of the Black middle class wants to stay in America, remain conformable,
receive their huge lecture fees, call themselves pharaohs and priests, serve in the White master's institutions of higher
learning, get credit, be conferred status from the Whites who are conveniently labeled as enemies, plagiarists, criminals,
and the like. Yet, they want to appear to serve the best interests of the entire African race, including the African
working class and its marginal populations. Objectively, at this stage in the deterioration of economic
conditions in the United States, the African American middle-class intelligentsia cannot do otherwise. As a group, they
are not yet going to jeopardize their degrees, paychecks, status, and credit, standing in the halls of academia for practical
solutions. Only when it is darkest in their lives will they see the light, and almost always---as in the cases of the
murderous destruction of African KMT (Egypt), circa. 656bc, the invasions and destruction of West African Empires by Arabs,
the massive intercontinental holocaust of Africans, and modern extermination of Jews in Nazi Germany---the vacillating, status
seeking, opportunist, well paid, mystical aspect of the middle-class intelligentsia is too late. The reactionary aspect of the African-centered movement purports to create ideas from the sky in terms
of a logical and timeless order of necessity, not in terms of the succession of living, changing, moving, concrete, and yet
will-driven reality. Their views, therefore, have yet to even leave absolute idealism whereby the material world of
matter, space and time has all been devolved into appearance and never-changing concepts as opposed to real developing actual
processes. Instead of showing an incompatibility between any revolutionary ethics and an objective idealism which sanctified
the existing order with ambiguous and mysterious male-centered formulae, they cling to hopes that a God-Allah figure conjured
up by their very oppressors holds the key to their understanding of objective reality. They are essentially waiting
on self-created figments of their imagination and calling this spiritual. Human spirit is real, but it is embodied in
will---unrelenting will. It manifests itself within human beings. It does not drop from the sky. The result of the former distorted procedure, therefore, is that it makes the familiar appear to be a
mysterious product of the ghostly conjugation of the lone isolated thinker. Instead of starting with that which is materially
real in history, organizing these facts chronologically and logically, drawing deductive inferences from actual reality, and
working out the logical categories involved in ordinary experience, they deduce the character of ordinary experience from
abstract ideas. This is upside down. What should be the beginning becomes a mystical result and what should
be a rational result, becomes a beginning. One, therefore, ends up always waiting for the external to solve the problems
of the internal. With this slave logic, it is a wonder, then, that global destruction of African civilization has not
lasted even longer than the past 2700 years. No fundamental and lasting change can take place with anything if
it has to always depend on outside mystical forces rather than its own internal impulse, its own will toward justice based
on a scientific assessment of reality. Therefore the reactionary aspect of
the African-centered movement does not understand that the existence of a thing is as accurate in its essence, and as vibrant
in its multidimensional intelligibility as it is scientifically discovered to be. The more one studies, the more precise
one's method of analysis and synthesis, the more one knows about the thing. However, the essence or the existence
of the thing does not depend upon on subjective speculation or idealistic abstract definitions conjured up in one's head.
One should never attempt to reduce the historical flow of reality to the mere ranting of
those who claim to know all from their time of birth. From existence we get to logic and not necessarily the other way
around. Cognition can discover logical formations in reality only because the objects of cognition possess them in the
first place. Theory, therefore, is the systematic summarize practiced. The material object of thought is, therefore,
the object of some relative expression of reality. Essentially ideas and real theoretical concepts categories are not
more eternal than the unique historical conditions which they express. In sum, the essence, the heart, the
foundation of any concrete theory that is reflective of reality is practice. Practical verification is the fundamental
raw material of scientific theory, whereas theory is the fundamental guide to practice. Therefore, social theory (whether Afrocentric or Eurocentric) is measurable based on its actual practical application
to reality. The purpose of progressive social theory is to provide that knowledge of social tendencies that will most
effectively liberate the actions of those who suffer the "slings and arrows of unrighteous misfortune." Fundamentally
sound social theory, therefore, is not speculative insight into the past and present; it paves the way for prospective anticipation
of the future based on a factual/logical summation of the past and present in such a frame as to deduce means and method for
the improvement of the future. It explains why the present is what it is, based on the past in order to improve it.
It liberates. Since every theory has its own material foundation in history, no matter how
metaphysical the disguise in which they often masquerade, a truly liberating criticism must involve changing the material
conditions which are at the very foundation of the thinkers and the thoughts that they think. The new theory of Africans
will succeed not merely because it represents objective reality, is culturally uplifting, is morally sound, is driven by justice,
is unrelenting an will, is centered in historical pre-invasion African values, but because it serves the needs of the African
race and the social conditions which produce those needs. Theory becomes realized
in a people only in so far as it is the realization of their real life needs. In any society in which race, sex-sex/gender,
class, and generation divisions give rise to conflicting needs, values, cultural forms and ideas, each race, sex-sex/gender,
class, and generation sets itself up as a representative of the common interests of the entire society. The ruling,
race, sex/gender, class, culture and generation define what it means to be an American. Therefore, each race, sex-sex/gender,
class, generation develops a worldview and ideology which it holds to be universally true and around which it seeks to impose
as the view of the entire society. The group with the force---the military, political, psychological, and intellectual might---rules.
The powerless are ruled; the powerful rule. Those who have power determine the gradual flow of history: they write the
books, they make the videos, they finance mass media versions of the reality as they see it. Those who do not have power
follow the flow of history. From this class, race, gender/sex, culture, and generation
assessment it becomes clear that the claim of African-centeredness is not enough---it is the view of a specific social group.
Each class has a view; each race has a view; each sex sex/gender has a view; each generation has a view; each culture has
a view. Possessing and being able to articulate historical or cultural information are not enough. Debating
intelligence is not enough. The question is: What historical legacy and class, gender/sex, race, culture, and generation
worldview does the so-called African-centered idea represent? Therefore, scientific research, using the most advanced
and bias free techniques known to human kind, must be completed and partisan political, cultural, racial, sex/gender, and
generation positions must be taken. Next, concrete programs of action must be organized, implemented, tested, and practiced.
To solve the race problem, then, one must seek a causal explanation of historical activity
not in the way people think, not in their abstract ideas, not in their mere opinions and pronouncements, but in their concrete
needs and in the conditions out of which those needs arose. Human need is the driving force behind action and behind
plausible concrete, structured reasons advanced to justify that action. Needs give motivation, consistent purposeful action.
Need, the practical expression of necessity, brings human beings to consciousness, to race consciousness, to class-consciousness,
to sex-sex/gender consciousness, to revolutionary change. Human history is social history. But society, since
primitive, times is a race-, class-, sex/gender-, and generation-based society. History, therefore is the record of
the rise, fall, and rebirth of races, classes, sexes, and generations. All of this
has revolved around the necessities of life and the power which those possessions allowed. Humans are continually improving
the quality of the tools they use in earning their living. The possession of the new productive forces and the invention
of the new methods give a natural advantage over those who still live by the old. The race, class, sex, or generation
which has seized control of the new forces of production has power, economic power, a power, however, which is hampered by
the cultural, traditional, political, and legal property relations which express the earlier forms of material production.
Without an accurate, organized, holistic summation of the history of the process, then
the history of the ideas documenting the process (i.e., the logical summation or the theory), is groundless. To reduce
theory and method to a list of examples, criticisms, definitions, concepts, and analogies is to reject the principle of objectivity
and resort to petty speculative, eclecticism, and subjectivity. In the positivist social sciences and the reactionary
aspect of the Afrocentric movement, the most widely used and fallacious method of research is to isolate and randomly tear
out individual minor facts, dissect them independent of the social context that gave birth to them, string together some analogies,
then juggle this biased concoction with examples and "expert" references (and in some cases if the researcher claims
Afrocentricity, sprinkle in some Swahili terms). This way of thinking is based on
eternal unalterable concepts and formulas regardless of the new data of practice and science and the specific conditions,
ignoring the process's own unique creative development. This is not holistic scientific research. In fact,
this is not research at all because isolated facts, selectively presented as variables and torn out of context are merely
subjective contracts for juggling. Reducing objective social processes to arbitrary patchworks of culturally, racially,
class, and sex/gender biased variables and testing them in an abstracted imaginary context may be politically harmless enough,
and culturally impotent enough to be published in mainstream ruling presses, but such publications are of no objectively scientific
value, because each fact, each conceptualization, each variable, each analogy, each example grows out of some historically
evolved concrete situation that must be summarized in its entirety if one is to bring to life---mentally reflect/reconstruct---the
process in one's mind that is taking place in reality. Therefore, a holistic
scientific approach (one that merges spirit and matter) to social research problems requires that one extract the process
itself and then deduce from it its essence after logically summarizing the unfolding process. Minor facts, subjectively
transformed into variables, arbitrarily selected and tested out of context from the conditions that produced them, are merely
amputated fragments of a total reality---a reality which must be painstakingly taken apart then pieced back together as to
ascertain the object's laws of development. But as time moves forward, socio-cultural conditions
ripen, and science is reunified with a passionate and relentless will for justice; they no longer need to seek answers in
the sky, or plead with Whites for acceptance, integration, or permission to think outside of the confines of a Eurocentric
worldview (form and content); they have only to take note of what is happening before their eyes and to become its mouthpiece.
This is science. The branch of the African-centered movement that is organized to achieve this end, along with spirituality
has succeeded. As
philosophy emerged and the problems of accumulating and transmitting accurate scientific experience necessitated formalized
concepts and formulae, research methods and theory became an essential element of cognition and came to be viewed as a system
of rules and standard for intellectual and logical inquiry. In the 19th century, English empiricism
would come along and seek to devise forms of thought that would build strictly experimental/quasi-experimental science guided
by positivist proofs ascertained via inductive logic and study. Unlike Kant, Hume came along and doubted the very fact
of the existence of the world. Hegel would follow Kant, and develop a grand philosophy
that took the form of a universal method of cognition. He summarized his essential ideas in three works, Philosophy
of History, Philosophy of Right, and Science of Logic. Categories drawn from ancient African
Kmt cosmologists via Greek philosophers were raised to new heights as Hegel scaffold an idealist, but grand system of dialectics
based on the principle of racist historicism. Marx would inherit that system at the time of its decomposition.
Ascending from abstract to concrete, Marx would study it carefully, extract what he saw as its rational kernel and discard
what he saw as moribund and obsolete. In sum, genetically, philosophies, theories,
and methods go far back into our past, when our distant ancestors were acquiring cultural, and production skills appropriate
for garnering the necessitates of life in ever more efficient and effective forms. As
philosophy emerged as a generalizing system for the summation of human experience, method and theory became essential pillars
of embryonic scientific/metaphysical investigation. The problem of accumulating, storing, organizing and transmitting
human experience necessitated an ever-increasing formalization of key principles, techniques, rules of thumb, and even formulas.
Just as conditions change, the ideas that reflect those conditions change. The epoch in
history which today ushered in the 21st century is much different from the epoch that ushered in capitalism and
the 19th century. As the Industrial Revolution necessitated the scientific developments of that epoch, the
Scientific and Technological Revolution (STR) has necessitated advanced scientific developments in the epoch of the 21st
century. Historically, the global revolution in science technology emerged in embryo
as a technical formation in the early 1970's and solidified as an embryo in the early 1980's with: (1)
the revolutionization of microelectronics, principally in microchip technology, and superconductivity, (2) the diffusion of
these advanced microchips into microprocessors, variant computers, machine systems, robots, and other electromechanical devices,
(3) the accelerated diffusion of computer programmed machines into large-scale automated production factory facilities, (4)
the union of these automatic technologies with fifth and six generation computers, the linking up of individual robotic production
stations with expert systems and advanced artificial intelligence and their link-up with computer process controllers, (6)
the systematic organization of factory production via Flexible Manufacturing Systems (FMS), Computer Integrated Manufacturing
(CIM), Group Technology (GT), and Just-in-Time (JIT), (7) the emergence of production centers, production regions, and an
international production complex, and (8) the global communication linkages of international production centers via space
satellite, internet, mental process control, transmission mechanization, artificial intelligence, laser feedback sensors,
Java language, and integrated systems communication between linked machine systems. Each mental image
of the world system is and remains in actual fact limited, objectively by the historical conditions and subjectively by the
physical and mental constitution of its originator. This is obviously not a new phenomenon
in nature: The 21 billion year old universe is in constant motion, changing and developing. The development of
the universe is a continuous process of the dying off of the old and the emergence of the new. Nothing lasts forever;
all things perish. Everything (whether positive or negative) develop, this development is a process of dying off of
the old and the emergence of the new. Before natural death of any formation, there
is a period of regression, retrogression, decay, decomposition, etc. Earth crust illustrates the formation of ever new and
variant geological structures. Vegetable and animal kingdoms in their old organic forms gave way to new and better ones.
Just as cells are constantly regenerated in living organisms (old ones die and new ones arise), so in another life obsolete
forms of social structure, systems, and ideological systems die and new progressive or regressive ones are born. Again,
before they die a natural death, there is an intense period of regression. In the
resulting ideological rubble loom such global organizing paradigms as post-feminism, and neo-structural functionalism, which
attempt to collect and give meaning to fragmented ideological forms resulting from the implosion of former capitalist and
socialist ideological systems of thought. The extraction of the essential elements of this moment, critical assessment
of philosophical, theoretical, and methodological systems is necessary to advanced philosophy, theory and methods in this
area. However, no philosophy, theory, or method is ever intellectually disposed of by the mere assertion that it is
false or by simply ignoring that they exist. It has to be "sublated" in its own sense, that is in the sense
that while its form had to be annihilated through criticism the new content which had been won through it had to be saved.
This process of intellectual advancement via critical annihilation of obsolete ideas is
not new to the physical sciences where established theories are superceded in physics, chemistry, and biology on a yearly
basis without much fanfare. The form must be annihilated through criticism, and the new content, which has been won
through, has to be preserved, reinforced and elaborated with historical fact. And so in the course of technological
developments that which was previously acceptable becomes unacceptable, that which was labeled as bias-free is shown to be
biased, that which was presented as factual is shown not to be factual, that which was thought to be real is shown to be unreal,
that which was thought to be reasonable and rational is shown to be unreasonable and irrational. In the place of a moribund
reality stands to come a new, viable reality. In the face of such accelerated change, a
system of thought and inquiry must be fashioned to reflect epochal changes in their fullness. Here a new historiography,
philosophy, theory, method or general approach to social development is an immensely valuable tool for both understanding
and stimulating human history. BEGINNING OF AN END; END OF
A BEGINNING Globalization of this process is an essential feature of the 2008+
period. As such the methods of study must be interculturalized intellectually to reflect this international process
of scientific inquiry. Revolutions in the conception of matter have only been made in proportion to the corresponding
positive empirical and theoretical materials furnished by scientific research. Today, science has validated the most
concrete thoughts that mirror an objective reality in one's brain are more or less abstract pictures of actual things
and processes. In the 20th century, European philosophy, theory, and method
culminated in positivism and its anti-thesis the Hegelian/Marxist dialectical system. In these systems elements of the
world (natural, historical, intellectual), are represented by (1) isolated Eurocentric analysis based on "positive"
evidence and (2) unsystematic synthesis based on a subjective assessment of a process, i.e., as in constant motion, change,
transformation, development---accept when the "absolute idea" and communism is being studied. The whole idealist scaffold for the incorrect belief in pure reason has its genesis in ancient times. Kant-Hegelian
and Marxian systems suffered from fundamental flaws that were internal to each system and appeared to be inevitable. On the
one hand, their essential arguments were the conception that human history is a process of evolution, which, by its very nature,
cannot find its intellectual final conclusion in the discovery of any absolute truth or final stage of social development
in socialism or communism. The 1990's-2008+ have been instructive on this question.
Unlike positivism which has survived direct criticism by cloaking it social expression in semantics and intellectual confusion,
the structural aspect of Marxian philosophy, theory and method is in disintegration, specifically the Eurocentric interpretation
of historical fact and the poorly elaborated Decomposing Elements of Positivism The analysis of elements of matter into different scientific disciplines such as chemistry, biology, geology,
mathematics, geometry, oceanography, anthropology, physics, astrophysics, electro mechanics, political science, economics,
and sociology; the isolation of matter into individual elements; the classification of variant natural processes and variables
in specific categories; the inquiry into the internal structural anatomy of organic and inorganic matter in their variant
forms---these were some of the essential conditions of the great advances in our scientific understanding of material process
from the vast universe in outer space to specific elementary particles within the nucleus of a positron within an atom.
Within the last 125 years, this process of analysis has been fundamental to positivist
research. But such a method of inquiry has also left as legacy the one dimensional habit of observing objective reality
in isolation, separated from their essential interconnection with the vast whole of the process; of observing them at rest,
not in motion; as constants, not as changing systems; in their death, not in their evolving life. To the positivist thinker objective realities and their mental reflexes, ideas, are isolated, are to be considered
one after the other and apart from each other as variables, or objects of investigation that are fixed, rigid, unchanging,
unaffected by the whole. For them a thing either exists or it does not exist; a thing cannot at the same time be itself
and be in the process of becoming something else. In short, positive and negative elements of a process are seen to
absolutely exclude one another. Cause and effect is seen in rigid antithesis one to the other. An exact representation
of the universe, of its evaluation, of this evaluation in the minds of humans, can therefore be obtained by following processes
as they are reflected in history using the most advanced means of interdisciplinary research as to ascertain a mirror reflection
of the phenomena under study. Positivist evidence and validated scientific theory are not
the starting-point of any scientific investigation, but its final result; it is not nature and the realm of humanity, which
conform to these elements, but it is positivist evidence and validated scientific theory that is only scientific in so for
a they are in conformity with nature and objective historical processes of phenomena. It is unscientific and idealistic to
fashion the objective world out of mere ideas, schemes, guesses, speculation, or mythical categories existing somewhere before
the world and for all eternity. If for example social scientists deduced the object processes in the world schematize
not from their minds, but only through our minds from the objective world based on positive evidence, if they deduced principles
of being from what is, they need no grand philosophy or theory for this purpose, but "positive" qualitative and
quantitative knowledge of the world and of what happens in it. What this yields is
essentially not philosophy or abstract theory, but positive science that reflects some isolated aspect of objective reality.
Here we must make use of the experience offered us by the external world not what we fabricate in our heads. Only after
one proves from history that in fact the process has partially already occurred, and partially must occur in future, then
one can in addition characterize it as a process which develops in accordance with a definite essential conditions.
. For example, pure abstract mathematics deals with the elemental space
and time forms and quantity relations of the objective world. These forms and relations are therefore investigated in
their pure numerical state. In the process they are separated entirely from their real world content. The fact that
this reality has been reduced (data reduction) in an extremely abstract form (formula) can only superficially mask its original
expression in the external world. Like all other science, mathematics arose out of human need, but in every scientific
disciple, at a certain definite stage of development the laws, which were abstracted from the real world, became divorced
from the real world, and are set up against it as something independent, as laws coming from outside to which the world has
to conform---in the form of symbols, formulae, and statistical technique appropriate to each field of study. What is to Be Done The ruins of the old are sometimes
far more numerous than the new often barely visible beginnings, and this solution demands still in picking out what is most
essential in the line of development. There are moments when enough has been analyzed and criticized, and it is time
for the boring task of clearing the intellectual ground of the debris. There are moments when a careful tending of the
first beginning of the new, which is growing among the ruins of the old on a soil still badly cleared of its rubble, is more
important. This is such a period. It is self-evident that a system of thought (whether
it be applied in the form of philosophy, theory, or method) that views all societies as passing social specimens in the social
history of humankind, must use emergent terminology that is different from positivist researchers who look at those societies
as static, imperishable, never changing and final. However, given the rapid global changes impacting on every major
society, the time is approaching when a thorough investigation of the social development of the United States and other advanced
capitalist societal specimens will impose itself as socio-historical necessity. In fact, all that is real in the sphere
of a social specimen such as communalism, slavery, feudalism, capitalism, and socialism has shown itself to become irrational
in the process of time. And everything, which is real and rational in the minds of women and men, can become unreal
and irrational, however much it may contradict existing apparent reality. The socialist USSR in 1991 and the present
capitalist Russia in 2001 vividly validates this argument. The form of development
of natural science, in fact as it thinks, is the hypothesis. A new fact is observed which makes impossible the previous
method of explaining the facts belonging to the same group. From this moment onwards, new methods of explanation are
required at first based on a limited number of facts and observations. Further observational material weeds out these
hypotheses, doing away with some and correcting others, until finally the law is established in a pure form. The transition
from socialism to capitalism must be studied as a process of socio-historical analysis and synthesis viewing each society
as a social specimen. Essentially, all successive social specimens are only transitory stages
in the endless process of systematic of development of human society from the lower to the higher and from higher to lower.
In the face of new, higher conditions, which gradually develop in the womb of the social specimen, it loses its validity and
justification. It must give way to a higher or lower stage which will also in its turn be born, develop, decline, decay,
decompose and perish in time. These are epochal facts validated by the transition from feudalism to capitalism and socialism,
and by the recent regression of socialism back into capitalism. In this way the study of
reality is no longer an aggregate of finished dogmatic statements, which once discovered, had merely to be learned by heart.
Truth lay now in the process of scientific analysis itself, in the long-term, refined, intercultural and historical development
of science, which evolves from lower to higher stages of intellectual development without ever reaching any so-called absolute
truth. For process oriented scientific study, nothing is final, absolute, and sacred. There are no ends without
beginning. Just as knowledge is unable to reach a complete conclusion in a prefect a complete conclusion in a perfect,
ideal condition of humanity, so in history unable to do so; a perfect society, a perfect "state", are things which
can only exist in imagination. Each stage is necessary, and therefore justified for the time and conditions to which
it ones its origin. But in the face of new, higher conditions, which gradually develop in its own womb, it loses its
validity and justification. For the history of mankind, too, there is not only an ascending but also a descending branch.
How one see's the world, however, depends of socialization based on ethnic, sex/gender,
class, culture, and generation biases. These biases are founded upon deviation from a correct conclusion because of
a flaw in the procedures that led to it. Because these data are taken as the basis of knowledge, all other knowledge
is reduced either to this basis or to logical rules of deduction or induction, which are conventional, that is, a matter of
agreement between Eurocentric researchers. Science recognizes only the observable
physical world as real. It follows the doctrine of logical positivism, which mandates positive knowledge of the presence
of something verifies that it actually exists. Positivism, therefore, is restricted to those things perceived directly
through the five sense organs or indirectly through their technological enhancements and, thus, that can be empirically verified
as fact. Researchers have yielded a mass of factual material, evolved technical methods, carried out field research,
analyzed documents that analyzed various aspects of social life, and conducted surveys. But these Eurocentric researchers---despite
their claims of objectivity, value free judgment, strict reliability, ideological neutrality, and independence from cultural
chauvinism, racial prejudice, and sex/gender bias---ultimately elaborate and defend doctrines that defend the ideas of the
ruling race, class, sex/gender and cultural domination. This doctrine of thought has its
limitations given, that the very process of observation, classification, and conceptualization is itself a subjective, culturally
biased, racially biased, sex/gender biased, and class biased action. What one sees as a positivist observer is founded
on what one looks at, how and why one looks at it, and what one looks for. Even with advanced instrument-aided observation,
prior prejudices inevitably shape the reality that one perceives. Therefore, the primary sources of bias in social science
research lie in the researcher, in the data gathering methods, in the method of analysis, and in the systematic reduction
of qualitative data into quantitative statistical forms. The researcher is inherently biased and will consciously or
unconsciously holds tenaciously and unreasonably to racist and erroneous attitudes and beliefs. These influence the
problem statement, the literature reviewed and not viewed, the theoretical framework, the hypotheses selected for testing,
the manner in which the research is conducted, and the interpretation of the findings. To
be sure, the process of isolation, definition, conceptualization, classification, and mechanical organization of sense data
is at the entrance of science; it is the elementary stage of analytical empirical thought. At any elementary stage of gaining
knowledge (i.e., sense data), a deepening process is obtained chiefly by separating individual facts from their general connection
and by studying them independent of each other. The scientific and technological revolution was fueled by this cognitive
shortcut. The scientific disciplines have become even more specialized, separated, multifaceted, and complex as their
knowledge base has expanded. Because of the sheer magnitude of the accumulated data, one can only make real steps forward
by only analyzing single individual fact initially. Only in this way can one expect to become proficient in all of it.
Such an approach advocated studying elements of a system by cutting them into elementary parts, specializing into numerous
disciplines, developing in isolation from each other as a means of simplifying the data collecting, organization, and analysis
process. By overemphasizing analysis (i.e., taking elements apart without concern for synthesis, putting the process
back together as it emerges over time and in space), positivist science has limited the reality's existence to the
reductionist/mechanicalist prejudices of the positivist researcher. One may isolate
an object from its general connections for a time in order to study it, but the logic of research ultimately demands that
one restores this connection; otherwise, it is impossible to arrive at a full understanding of what the object or process
actually is. Knowledge cannot make any real step forward by only analyzing or only synthesizing. Analysis must
lay the basis for synthesize, but analysis itself is possible only on the basis of what has been synthesized; the link between
analysis and synthesis is organic and intrinsically necessary. Mathematical calculations and formulae play in the actual
study of an object a subordinate role, because they must always be secondary to the known quality of the thing. By turning mathematics into a basis of knowledge we adopt a procedure that leads only to a barren play with figures
that mean nothing, a sophistry that enables us to prove anything however absurd. This secondary
importance of mathematics is specially stressed in the difference of the role which it plays in the various sciences. The
more simple the qualities that are being studied by this or that science, and the more apparent and external the relations
between the elements of the process, and further-more the greater the consequent ease with which these elements can be distinguished
from each with which these elements can be distinguished from each other, the wider is the scope of mathematical application. Mathematics studies quantity, i.e. external definiteness. Mathematical operations presuppose a certain
stability and independence of those things whose number and measurement is required. And the less their stability and
independence are, the more complex are those mathematical operations which are needed for the study of the study of the quantitative
definiteness. It is very easy and quite necessary to apply mathematical calculations to machines which work according to a
definite exactly established pattern whose separate parts have been made and assembled in a purely external fashion.
But try to submit the life of an organ to the mathematical analysis and you will see that the fidity and continuous mutual
connect your calculations into on empty play with mathematical symbol. Quantitative definiteness is just as essential
in social development as in anything else, but among social phenomena the connect of quantity and quality is markedly
more complex and close and therefore the abstract and complex formulae of mathematics, which have been devised for the
solution of phyiso-mechanical and technical problems, are less applicable though useful in showing the quantitative socio-historical
stage of development. Statistics play a great part in science and in practice, but in order
correctly to make use of numerical data we must proceed from the qualitative definiteness of the enumerated phenomena. In all the material that we must study, analyze summarize, the only way to knowledge is first carefully to study
quality then quantity and finally to restudy quality on the basis of all the data. The higher
the degree of the development of the given quality, the more clearly is its limitation revealed, the more clearly the premises
and tendencies of the new emerges in it, tendencies which cannot develop within its confines and are preparing the leap to
the new quality. Therefore, any advance in research methods would be based on inductive
and deductive summary, analysis, and synthesis. Maat research methods possess these qualities. TOWARD MAAT WORLDVIEW Maatian Research methods criticizes and preserves
the rational aspect of advanced research methods. Using KMTic process-orientation, scientific Intercultural research
should move from objective conditions to a specific problem statement. The criteria for selecting a research problem
demands that it be researchable, advances prior research, relates to scientific theory, answers personal research interests,
etc. Next the literature on the subject is collected, organized chronologically (C), historically (H) and logically
(L). Then a critical assessment of the information from an African worldview must be meticulously completed. Once
the literature has been studied, the summary deductions should be kept in lab journals in chronological, historical, and logical
order. Next a draft research plan outline, timeline, and feasibility checklist must be drawn up and completed.
The organizational task of preparing for each and every research project cannot be understated. Decide which type of
research one is attempting to conduct. Move from the literature review and the plan of action to the restoration of
this thought matter into its theoretical frame of reference. The theoretical framework
has a qualitative and a quantitative dimension that is in unity and in struggle. Follow the process in the literature
from its beginning to end, and logically summary its period of birth, death, and rebirth based on the struggle and complementariness
of its internal opposites. Relate the problem or process to a body of theory if there is an appropriate one (s).
In sum, the theoretical framework can be used to advance an existing theory, create a new theory out of the raw material of
the old, or relate the problem to present bodies of theory. In the process of moving
from the theoretical foundation for the study, the research must establish how to proceed, what to use when to use techniques,
where to use techniques, why and who. This conceptual assessment of the operational elements of the study is necessary
in order to determine which research design is most appropriate for studying the sense data. Once the research design(s)
has (have) been chosen, establish a concrete and systematic means of data collection, data organization (C, H, and L), and
analysis/synthesis must be established. At this stage, an understanding of KA, the vital
forces, the unity and struggle of opposites, the internal motive force within all phenomena become significant. Once
one has collected the data and organized it in its natural process of progression it is necessary to view it as a process
of natural birth, death, and rebirth. Isolate the law of change in the data, establish the relationships---the natural relationships,
that is, of their transition from one form into another, from one series of interrelationships into a different one. After
reestablishing the objective internal driving motion of the process from the data, the researcher must investigate in detail
the manifestations in which it expresses itself in reality. There must be a thorough
study of the firsthand, sum total of valid data surrounding the process and a precise application of the method. The fuller
the facts, the more reliable the empirical and theoretical foundation for analysis of the birth, growth and transformation
of the process-formation. In sum the process must be studied as a coherent and developing system. In the
method we proceed from the first and simplest relation that historically, and in fact, confronts us; we analyze this relation.
Being a relation already implies that it has two sides related to each other. Each of these sides is considered by itself,
which brings is to the way they behave to each other, their reciprocal interaction. Differences arise, contradictions
develop to the stage of antagonism, a resolution is demanded. But as we are not considering an abstract process of thought
taking place solely in our heads, but a real happening which has actually taken place as some particular time, or is still
taking place, these contradictions, too, will have developed in practice. In practice,
these material contradictions will probably have found their solution. We shall trace the nature of this solution, and
shall discover that it has been brought about by the establishment of a new relation whose two opposite sides we now have
to develop, and so on. With this method the logical development is by no means completed to keep to the purely abstract
sphere. On the contrary, this method requires historical illustrations, continual contact with material reality.
Such proofs are accordingly introduced in great variety, with differences to the actual
course of history at different stages of social development as well as to the ---- literature in which the clear working out
of the determinations of relations is pursued from the beginning, (the certainty of individual, more or less are sided or
confused forms of conception is then in essence already given in the logical development itself and can be briefly formulated.
The working out of a method which forms the foundation of research must take into consideration matter. Direct data
must be the foundation of and subjective reflection of objective reality. We are attempting to mirror in language that
which is unfolding or has unfolded before our eye or the eyes. Since in history, as in its
literary reflection, development as a whole proceeds from the most simple to the most complex relations, the historical development
of the literature of a particular process provides a natural guiding thread with which criticism can link up and the categories
as a whole will thereby appear in the same sequence as in the logical development. This
form apparently has the advantage of greater clearness, since indeed it is the actual development that is followed but as
a matter of fact it would thereby at most become more popular. History often proceeds by jumps and zigzags and it would
in this way have to be followed everywhere, whereby not only would much material of minor importance have to be incorporated
by there would be many interruptions of the chain of thought. The logical method is nothing else than the historical
method, only divested of its historical form and disturbing fortuities. (The chain of thought must begin with the same
thing that this history begins with and its further course will be nothing by the mirror-image of the historical course in
abstract and theoretical consistent form, a corrected mirror-image but corrected according to laws furnished by the real course
of history itself, in that each factor can be considered at its ripest point of development, in its classic form. In
summary, what constitutes movement is the co-existence of two contradictory sides, their conflict and their fusion into a
new category. The very setting of the problem of eliminating the bad side cuts short the movement. From the moment
the process of movement is reduced to the simple process of opposing good to bad, of posing problems tending to eliminate
the bad, and of administering one category as an antidote to another, the categories are deprived of all spontaneity, auto-dynamic;
the idea no longer functions; there is no life left in it. It is no longer posed or decomposed into categories.
The sequence of categories has become a kind of scaffording has ceased to be the movement
of absolute reason. The reproduction of an actual socio-historical process entails concrete empirical and theoretical
analysis of the primary parts of the whole, classification of those parts, establishment of the relationships between those
parts, assessment of the contradictory aspect of each individual unity of opposites within each relationship, assessment of
the reciprocal action within the unity with its opposing aspect, replication of this analysis in other predominant relations,
determination of the quantitative and qualitative position of each opposing aspect, and finally placing the aggregate of those
parts bade into their natural motion. In sum, there is a systematic description of
that motion from its inception to its present stage of development. These mental abstractions are then transcribed on
paper using words, symbols, statistical data, diagrams, graphs, tables, etc., in the final written document. Here, statistical
measures of properties and principal elements of the process allow us to measure the quantitative characteristics, and thus
illustrate, statistically, the general tendency of qualitative change within the process. The final document should
then be a mirror reflection, using natural abstractions, of the actual object of analysis. Such a method of investigation
presupposes that one is able in any scientific study to separate the objective from the subjective, the actual process from
the interpretations, the primary elements of the research from the means and forms of its theoretical cognition. This
process which is concerned with squaring logic with history and not vice versa, is little more than the objective world's
dynamic reflected by the human mind and translated into forms of thought. The socio-historical expression of the process is
the raw material, and the logical abstractions are but a concentrated summation of that expression as it is manifested in
the documentary record. Subjectivity, speculation, and groundless mysticism are of no value
at this stage. After tracing the process of development inherent in the data, establish by precise scientific inquiry,
the necessity of transient stages in the development of the process, and document, as impartially as possible, the concrete
scientifically verifiable facts that prove deductive arguments. Step-by-step, establish, both the validity of the present
cross-paralleled reality as defined by the data, and the necessity of another reality (higher or lower) into which the first
reality must inevitably pass into. As ancient KMT did, follow the process of birth, death, and rebirth in the data as
to understand its internal material and spiritual driving force---its science and will. The
factual reality, the objective condition, the material reality is the starting point---not the idea. Therefore, the
study must precisely compare facts, not with abstract subjectively chosen ideas, but with other facts. These facts are
reviewed as opposing aspects of the same reality, and even thought they are in struggle, they compliment each other.
Conflict does not determine the process; it drives it to its resolution within the context of complementariness. For this study, all facts are organized chronologically, historically, and logically as processes unfolding
in a conceptual symbolic form. The facts are then investigated as precisely as possible, and organized in such a way
as to form, different stages in the development of the process. Everything is in motion. Nothing is absolutely
resting. Everything is changing. Therefore, there are no abstract eternal laws of life. In billions of years
of a star coming into being and dying, change is absolute. Some processes take longer than others to mature, however,
in time all things become their opposites if allowed to go through all of their natural stages of internal development.
Abstract eternal laws do not exist in history. One can never replicate the exact
conditions of even a second ago. On the contrary, every historical period has its own unique laws that must be understood
within the context of the process. As has been made clear, some laws such as the law of gravity in this solar system
has over 5 billion years of maturity; however, because the sun is a natural body with a life span, it will one day burn out
and completely change the gravitational relationship between planets and stars. As
soon as a process has outlived its motive purpose, its given natural time of development based on an earlier developmental
cycle, and is in transition from one stage to another, it must be judged based on different objective conditions and scientific
laws. After the study is completed the process should appear in print as if it were a mirror of the process in reality.
With the use of statistical techniques appropriate for the data, a quantitative picture of the process can be organized.
With the use of symbols, pictures and words, a qualitative view of the process can be presented. Next write the report,
and present the findings in published form. This is the emerging scientific Maatian
Research process based on a synthesis of ancient KMTic cosmology and a critical review of the most advanced elements of scientific
thought and method. |
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