“With single-minded devotion, the colonial student meanders through the intricacies of the philosophical systems. And yet these systems did aim at providing a philosophical account of the world in the circumstances and conditions of their time. For even philosophical systems are facts of history. By the time, however, that they come to be accepted in the universities for exposition, they have lost the vital power which they had at their first statement, they have shed their dynamism and polemic reference. This is a result of the academic treatment which they are given. The academic treatment is the result of an attitude to philosophical systems as though there was nothing to them but statements standing in logical relation to one another.”

— Kwame Nkrumah

Consciencism (1964), Introduction

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Kwame Nkrumah 26

Pan Africanist and First Prime Minister and President of Gh… 1909–1972

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“I was introduced to the great philosophical systems of the past to which the Western universities have given their blessing, arranging and classifying them with the delicate care lavished on museum pieces. When once these systems were so handled, it was natural that they should be regarded as monuments of human intellection. And monuments, because they mark achievements at their particular point in history, soon become conservative in the impression which they make on posterity. I was introduced to Plato, Aristotle, Descartes, Kant, Hegel, Schopenhauer, Nietzsche, Marx and other immortals, to whom I should like to refer as the university philosophers. But these titans were expounded in such a way that a student from a colony could easily find his breast agitated by Conflicting attitudes. These attitudes can have effects which spread out over a whole society, should such a student finally pursue a political life. A colonial student does not by origin belong to the intellectual history in which the university philosophers are such impressive landmarks. The colonial student can be so seduced by these attempts to give a philosophical account of the universe, that surrenders his whole personality to them. When he does this, he loses sight of the fundamental social fact that he is a colonial subject. In this way, he omits to draw from his education and from the concern displayed by the great philosophers for human problems, anything which he might relate to the very real problem of colonial domination, which, as it happens, conditions the immediate life of every colonized African. With single-minded devotion, the colonial student meanders through the intricacies of the philosophical systems. And yet these systems did aim at providing a philosophical account ofthe world in the circumstances and conditions of their time. For even philosophical systems are facts of history. By the time, however, that they come to be accepted in the universities for exposition, they have lost the vital power which they had at their first statement, they have shed their dynamism and polemic reference. This is a result of the academic treatment which they are given. The academic treatment is the result of an attitude to philosophical systems as though there was nothing to them hut statements standing in logical relation to one another. This defective approach to scholarship was suffered hy different categories of colonial student. Many of them had heen handpicked and, so to say, carried certificates ofworthiness with them. These were considered fit to become enlightened servants of the colonial administration. The process by which this category of student became fit usually started at an early age, for not infrequently they had lost contact early in life with their traditional background. By reason of their lack of contact with their own roots, they became prone to accept some theory of universalism, provided it was expressed in vague, mellifluous terms. Armed with their universalism, they carried away from their university courses an attitude entirely at variance with the concrete reality of their people and their struggle. When they came across doctrines of a combative nature, like those of Marxism, they reduced them to arid abstractions, to common-room subtleties. In this way, through the good graces oftheir colonialist patrons, these students, now competent in the art of forming not a concrete environmental view of social political problems, but an abstract, 'liberal' outlook, began to fulfil the hopes and expectations oftheir guides and guardians.”

Kwame Nkrumah (1909–1972) Pan Africanist and First Prime Minister and President of Ghana

Source: Consciencism (1964), Introduction, pp. 2-4.

“A colonial student does not by origin belong to the intellectual history in which the university philosophers are such impressive landmarks. The colonial student can be so seduced by these attempts to give a philosophical account of the universe, that surrenders his whole personality to them. When he does this, he loses sight of the fundamental social fact that he is a colonial subject. In this way, he omits to draw from his education and from the concern displayed by the great philosophers for human problems, anything which he might relate to the very real problem of colonial domination, which, as it happens, conditions the immediate life of every colonized African.”

Kwame Nkrumah (1909–1972) Pan Africanist and First Prime Minister and President of Ghana

Consciencism (1964), Introduction

“The history of philosophical system is the picture gallery of reason.”

Ludwig Feuerbach (1804–1872) German philosopher and anthropologist

Z. Hanfi, trans., in The Fiery Brook (1972), p. 68
Towards a Critique of Hegel’s Philosophy (1839)

“Marxism is not only the theory of socialism, it is an integral world outlook, a philosophical system, from which Marx’s proletarian socialism logically follows. This philosophical system is called dialectical materialism.”

Joseph Stalin (1879–1953) General secretary of the Communist Party of the Soviet Union

Anarchism or Socialism (1906)

“Students of administration have long sought a single principle of effective departmentalization just as alchemists sought the philosophers' stone. But they have sought in vain. There is apparently no one most effective system of departmentalism.”

Luther H. Gulick (1892–1993) American academic

Source: "Notes on the Theory of Organization," 1937, p. 31

“A group that was somewhat connected with general systems theory is usually associated with the term, the systems approach. They were located originally at the University of Pennsylvania. They later went to Case Western Reserve University and then back to the University of Pennsylvania. Their founding philosopher was E. A. Singer, Jr. One of Singer's students was C. West Churchman, and Churchman's first student was Russell Ackoff.”

Stuart A. Umpleby (1944) American scientist

Source: "The origins and purposes of several traditions in systems theory and cybernetics," 1999, p. 82: About the Systems Approach

“Step by step [aesthetic] judgment, restless under the growth of positive knowledge, has discarded creed after creed and philosophic system after philosophic system.”

Karl Pearson book The Grammar of Science

Introductory
The Grammar of Science (1900)

“I have always taken as the standard of the mode of teaching and writing, not the abstract, particular, professional philosopher, but universal man, that I have regarded man as the criterion of truth, and not this or that founder of a system, and have from the first placed the highest excellence of the philosopher in this, that he abstains, both as a man and as an author, from the ostentation of philosophy, i. e., that he is a philosopher only in reality, not formally, that he is a quiet philosopher, not a loud and still less a brawling one.”

Ludwig Feuerbach book The Essence of Christianity

Preface to Second Edition (1843)
The Essence of Christianity (1841)

“Science is a system of statements based on direct experience, and controlled by experimental verification. Verification in science is not, however, of single statements but of the entire system or a sub-system of such statements.”

Rudolf Carnap (1891–1970) German philosopher

Source: The unity of science, 1934/1995, p. 42

“Each of the parts of philosophy is a philosophical whole, a circle rounded and complete in itself. In each of these parts, however, the philosophical Idea is found in a particular specificality or medium. The single circle, because it is a real totality, bursts through the limits imposed by its special medium, and gives rise to a wider circle. The whole of philosophy in this way resembles a circle of circles. The Idea appears in each single circle, but, at the same time, the whole Idea is constituted by the system of these peculiar phases, and each is a necessary member of the organisation.”

Georg Wilhelm Friedrich Hegel book Encyclopedia of the Philosophical Sciences

Encyclopedia of the Philosophical Sciences (1816)

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