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Anthropology 310-Quarter 1-2014
Dr. Theodore Powers
Research Paper
Danielle Lubbe
11205955
12 March 2014

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1. ResearchQuestion
The utility of the European Flaw.
Within this essay I would like to analyse the nature of imperialism and its implements more
thoroughly. Our present readings have focused strongly on notifying us of false, imperialist
historiography and its contemporary consequences. I would however like to achieve a more
thorough knowledge of imperialist narratives and discourses. Asking; “How the supposed
universal rationality of imperialist discourse reveals itself to contradict its very essence”. This
essence being the achievement of an objective universal, which in the case of western
philosophical tradition, has failed in achieving the totality of scientific inquiry? The
arrogance and superiority present within western imperialist thought reveals it true nature and
agenda. In culmination, the wealth of western philosophical tradition forms itself to be, in
Africa’s context merely a case of irrational discourses and categories that falsify the truth.
Conclusively, I would like to illuminate how these falsified accounts of Africa motivate
certain discourses to justify colonization and exploitation.
2. ResearchPaper Outline
Sources utilised:
 Stumpf Samuel, Enoch., 1982, Socrates to Sartre, McGraw-Hill, Inc., United States
 Taiwo, Olufemi. 1998. Exorcising Hegel’s Ghost: Africa’s Challenge to Philosophy.
African Studies Quarterly 1(4): 3-16
 African Blood for Imperial Interests. The First and Second Scrambles for Africa.
Daniel Tetteh Osabu-Kle . http://carleton.ca/africanstudies/wp-
content/uploads/African-Blood-For-Imperialist-Interests.
 Travel Narrative and Imperialist Vision. Pratt M,L.
http://ohiostatepress.org/Books/Complete PDFs/Phelan Understanding/10.pdf
 www. Slideshare.net/cblockus/what-problems-can-categorization-cause.
Introduction

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 The analysis of philosophical discourse, here, is very pertinent. As we have seen the
influences of the western philosophical tradition has resulted in grave misconceptions,
resulting in actions of colonization and blood-shed in Africa.
 To understand this false implementation upon Africa, we must first understand its
roots.
 The problem of universals reveals itself as a fundamental concept within philosophy.
How one person may refer to an object, naturally may differ from how another refers
to it, in another part of the world.
 This premise may represent the true goal of philosophical inquiry, subjectivity is
never a consideration. However, the loss of philosophical integrity may not be an
important consideration for the propagators of the enlightenment such as Hegel and
Kant. But may reveal it as important to us, as it reveals imperialist agenda.
 I would attempt to describe how the supposed universal propagated by western
philosophical tradition, has revealed itself to be nothing more than false categories
implemented out of context. Questioning why only one narrative is encouraged and
the concept of multiple narratives is rendered impossible.
 I will add some concrete ways in which this false reality has been implemented. These
concrete ways or rather occurrences, referring to describing imperialistic entry in
Africa.
Body
 Briefly citing Hegel’s ‘Philosophy of History’ and Kant’s ‘The Categorical
Imperative’ to highlight the foundation of the enlightenment’s ideological nature. This
is translated into European Philosophical Tradition.
 Describing my personal perception of philosophical purpose and revealing how this
purpose is misguided in imperialist discourse.
 Explaining the flaws prevalent in categorisation and flawed accounts of the African
and his life.
 Elaborating on how this misguided discourse is applied for profit.
 Defining imperialism through use of Daniel Tetteh Osabu-Kle’s work. Also
describing Imperialist entry into Africa through colonization and neo-colonization.
 Elaborating on Mary Louise Pratt’s work on traveller logs and imperialist vision.
Revealing how subjective traveller accounts of Africa were.

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 Then questioning how certain discourses were utilised to encourage colonization and
the perception of European thought as the universal.
 Describing with all these things taken into account, how these philosophies have
become all-engulfing ideologies that motivated a certain manner of thought that in
turn motivated false justifications for colonization. Focusing on ‘the civilizing
mission’ and the ‘democratization project.
Conclusion
 These philosophical discourses were based on subjective accounts of an experience in
Africa and that false categories and theories were created to justify imperialist
thought. How Philosophy vindicated the west and their actions of domination and
colonization.
 The most rational (European philosophical tradition) has revealed itself to be quite
irrational, through ignorance, imperialist agenda and a blinding ambition to prove the
validity of imperial universality. However, this irrationality may be of little concern to
some. The false reality that was formed by these discourses allotted situations in
which colonization were made prominent goals for the European. It is almost as if
these discourses were the foundation for expansion. I will mention the “white man’s
burden” here.
 A brief statement of where Africa stands today and how we could conceive to move
forward.

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3. The utility of the European Flaw.
Within this essay I would like to analyse the nature of imperialism and its implements more
thoroughly. Our present readings have focused strongly on notifying us of false, imperialist
historiography and its contemporary consequences. I would however like to achieve a more
thorough knowledge of imperialist narratives and discourses.
Asking; “How the supposed universal rationality of imperialist discourse reveals itself to
contradict its very essence”. This essence being the achievement of an objective universal,
which in the case of western philosophical tradition, has failed in achieving the totality of
scientific inquiry?
The arrogance and superiority present within western imperialist thought reveals it true nature
and agenda. In culmination, the wealth of western philosophical tradition forms itself to be,
in Africa’s context merely a case of irrational discourses and categories that falsify the truth.
Conclusively, I would like to illuminate how these falsified accounts of Africa motivate
certain discourses to justify colonization and exploitation.
My approach to this analysis will start with a brief description of Kant and Hegel’s supposed
universal philosophical theories. This description will closely resemble Olufemi Taiwo’s
paper on “Hegel’s Ghost”; the purpose culminating in revealing the particularity of the
supposed Western Universal. Both the prudent philosophers revolutionized philosophy and
were very much responsible for the emergence of enlightened thought. Specific emphasis was
placed upon rational thought and reason.
This emphasis, largely assisting the move away from the romanticism and superstition
prevalent in the previous era. Kant emphasised the structure of rational thought. He states;
“there are two sources of human knowledge, which perhaps spring from a common but to us
unknown root, namely sensibility and understanding (Stumpf, 1982).
Kant describes his categorical imperative as applying to all men and to all rational beings,
adding that it speaks of the universality of moral law and affirms the supreme worth of each
rational person. Take note that I mean not to analyse the validity or truth present within these
philosophical descriptions. My aim is merely to affirm Taiwan’s mentioned “absence of
Africa from the western philosophical tradition”.

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Through affirming this fact, I will reveal the consequence of denying the African of his
rationality. I will now provide a brief description of Hegel’s “the history of Philosophy”. As
Taiwo has affirmed, the African is denied his humanity through his association with the
pervasiveness of immediacy, “Africa is where nature rules in its blindest fury” (Taiwo, 1998).
Taiwo responds to the inaccurate and biased associations and perceptions people have in
regard to Africa.
The way in which Hegel’s argument is constructed clearly illuminates his agenda’s.
However, I reaffirm that these theories are utilised herein only to demonstrate Africa’s
exclusion from western philosophical tradition. This brings me to the most prudent question
of why? Why Africa is excused, why are philosophical arguments so manipulated to exclude
Africa? Are there valid justifications present?
These philosophies were certainly monumental achievements when conceptualised in the
context wherein which they were created. But in the present context, that being the context of
the African. Where does he fit in, when denied of his morality and rationality? The very
absence of Africa from this tradition reveals how these theories were used as ideological
apparatus in order to justify future actions. I find myself sitting here, somewhat flabbergasted
by these revelations. Within philosophy, Kant and Hegel where some of the most renowned
philosophers to be studied in the discipline. Yet the evident irrationality of their contextual
rationality is moderately shocking.
The contradictions they present through their false justifications and subjective theories will
be analysed within the subsequent paragraph. Now, what is the supposed purpose of
philosophical inquiry? Could it be the pursuit of wisdom and knowledge? This pursuit
characterised by reason and logic? How would this logic and reason be defined?
Through this inquiry it is revealed how illogical and subjective western philosophical
discourse could be. As it seems perfectly plausible to assume that one person’s reason and
logic may differ from another’s. If one were to assume that this is plausible then it would be
plausible to also assume that to provide one definition of reason and logic would be a
redundancy.
However, throughout this paper it will become clear, that it certainly is not a redundancy to
Imperialist Europe. Taking into account that the conceptualisation of reason and logic differs
from one person to the next. The concept of a universal is negated. In the context of Western

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Philosophical Tradition, it must be recognized as a false universal which they emphasise as
the only universal and the one truth. This is what Hegel, Kant and other propagators of the
enlightenment where blind to see. Or as it will be demonstrated, what wasn’t profitable to
perceive.
If they were intelligent enough to create false categories to justify their claims, it would be
probable that they were intelligent enough to perceive this arrogant flaw. As stated however,
this wouldn’t be profitable nor motivate their future hopes of expansion. This revealing the
prominent imperialist agenda, encouraged by these ideologies.
Herein I will attempt to briefly describe the essential problem present within the Western
Philosophical tradition. Hopefully, highlighting that it was not only their imperialist vision
that motivated Africa’s absence but also the structure of their discourses. If one were to
consider the structure of Western Philosophical discourse, the classic problems that
categorization encourage are present.
Let us for the purpose of objective analysis, momentarily ignore the purposive denial of
Africa to the Western Philosophical Tradition as well as the beneficial nature this discernible
denial had for Imperialist Vision.
As stated, two categories are naturally formed by the western philosophical tradition, these
being; 1. The European Universal and 2. An Other, this being Africa’s category. However,
both these categories contain a myriad of slighter philosophical categories, these slighter
categories then validating either presence in one or two. Thus, Imperialist discursive
domination is not the only prudent consideration here. The very structure of these supposed
universal discourses must also be considered.
As stated, these discourses have not only encouraged a false consciousness of Africa, but also
a false consciousness of Europe. False consciousness clearly propagates a false conception of
reality. The utility of this false reality has been asserted but I would like to connect this,
specifically with categorization. As iterated, ‘An Other’ would be plausible to consider. But
‘an Other’ evidently was not brought into consideration no matter how logical it may have
been or seemed.
The very historical structure of European’s Philosophy’s classification system, in itself is
flawed. “One problem with classifications, any classifications, is that everything is relative.
There is no universal classification for everything” (c2.com/cgi/wiki? Classification

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Problem). When an object or place is classified or categorized, a criterion must be set forth in
order to validate an object or places ‘presence within a specific category.
It becomes clear that European classification systems were manipulated to ensure their claims
had validation or that the structure was of such a form that Africa was placed into the
category of ‘an Other’ by default. Subsequently as established, a criterion for Africa’s
placement into the category of ‘an Other’ was never appropriately set out. One may argue in
contention that differences are always clear and obvious. But due to imperialist motivation of
its universality and global relevance, Africa would be placed into the category opposing the
European universal by default.
This highlighting that Imperialist stubbornness and their powerful assertions to universal
status were not the only factors motivating Africa’s absence or as we now see the refusal to
consider Africa’s presence within their tradition. As is perceived, not only does the Western
philosophical discourse control the supposed ideological universal, but they also control the
criteria that validates their claims. What also becomes clear is the authority they perceive
within their own discourse resulting in a very conceited and self-involved structure of
argument.
In order to provide a fair and objective perception, which I have stated wasn’t provided by
these philosophers and their discourses in regard to Africa, I am compelled to question the
foundations of their claims. Forthwith, I will utilise Mary Louise Pratt’s paper on Travel
narratives. As asserted by Taiwo and Ayers, these mentioned discourses were formed either
before the time of exploration or just at the beginning of its commencement.
“Travel literature played an extremely important role in the production of consciousness and
the making of ideology in connection with the expansion enterprise, of particular interest is
its role in producing what is now fashionably called alterity, the process by which certain
people’s and places get constituted as an Other, positioned in varying ways in respect to a
normative European self” (Pratt, 1982). Herein, the assertion of the particularity of the
European universal is evident because as I have highlighted, the presence of differences
between people is clear.
Pratt continues to describe the traveller narratives and provides concrete examples of these
completely subjective descriptions. Her description of these narratives suggests that

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everything was anchored in the narrator protagonist “his immediate sensory experience, his
judgement, his agency, his desires” (Pratt, 1982).
Pratt continues, and cites Daniel Deferti in order to explain the false universal and to
plausibly account for Europe’s superiority complex, “Europe took consciousness of itself,
wrote about itself and read about itself more and more as the basis ( ‘principe’) of a planetary
process and not as a region of the world”( Deferti cited in Pratt, 1982 ).
Subsequently, Pratt affirms that travel literature, upon which the ‘enlightened’ Europeans
relied, was already, in itself, rife with conceit and superiority. Through their constant
assertions of their universal and the supposed particularity of an Other, they could solidify
their ideology in order to justify expansion. Thus it is revealed that their very basis of claim is
flawed. Contentions as to how it is flawed have been stated, I will now continue to explain
how this flaw, if it was or is perceived, turned out to benefit Europe.
The beneficial flaw, I will attempt to describe using Daniel Tetteh Osabu-Kle’s “African
Blood for imperial Interests”. The concept of “The White Man’s Burden” arises, this best
described as the justification for European colonization. After the affirmation of Africa’s
particularity and the assertion that Europe possesses the only Universal, the entrance of
Europe into Africa must be ideologically justified.
The following quote demonstrates the attempt at justification, “Although colonialism was to
satisfy the interests of European powers, imperialist conspirators thought it wise to present it
to their own people and to the whole world that it was a burden to be undertaken by the white
man, to civilize Africans”( Osabu-Kle ).
Osabu-Kle mentions the additional utility of the Church as an affective ideological apparatus;
to not only justify colonization to the world, but to justify it to the Africans themselves. These
apparatuses mystified the true purpose and agenda of the West.
Within the subsequent paragraphs I will attempt at a description of Imperialist agenda. As
established the ideological flaw necessitated the imperialist thought and provided the
rationale for colonization, this flaw also mystifying the truth of colonization. Described as
‘the civilizing mission’ and ‘the democratization project’, the colonization of Africa ensued
under a ruse. Imperialism can be defined as “the process of establishing colonial and neo-
colonial relationships. In a colonial relationship, the people and resources of one country

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called the colonized country are subjected to the power, authority and control of another
country called the colonial master” ( Osabu-Kle ).
In order to understand the imperial vision, one must too understand its necessity. Questioning
the very reason for the constant attempts at justification. A clear moral dilemma is
highlighted. By entering an unknown country or region, taking its people and resources for
your own gain and illustrating the exploitative character of imperialism, the Europeans would
contradict the essence of their useful morality. Thus they sought to make it seem right; the
operative word present is one of perception. What would mystify their true motives? What
were these motives?
Osabu-Kle states that the economic conditions in Europe provided the fuel. Undersupply of
raw materials to feed the industries meant the search for and control of areas from where raw
materials could be obtained cheaply. A prestige motive was also evident as control of various
areas animated the conception of national pride. Thus, the more colonies a European country
possessed, the greater potential for economic power and political clout.
His paper provides a palpable account of true Imperialist interests and demystifies their abuse
of the supposed universal. He states; “Imperialism is nothing new or a unique character of the
West. In ancient times the Egyptians, Assyrians, Persians, Mongols, Greeks, Huns, and Turks
engaged in it” (Osabu-Kle,).
In culmination I attempted to make the following evident; that subjective traveller logs
motivated the subjective, European contextual philosophical tradition. Continuing into a
philosophical tradition in which Europe was content to present itself as the universal and the
only correct way a life could be led. This structure and expansive necessity was mystified by
these very ideologies and justified through them. This motivating the action of expansion or
rather, this ideological formation and abuse motivating horrific and shocking occurrences and
events, all in the name of power and prestige.
I feel that it must be noted, that even in the contemporary day, these false realities and
perceptions are in themselves encouraged, not only by the descendants of the western
philosophers. But also by misconceptions of these discourses, which, when analysed
presently reveal themselves to be quite opaque and abstract. So for contemporary academics
to solely rely on these texts and motivate ideologies from them would be an unfair action.

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Thus the responsibility placed upon our educational institutions and the academics that fill
the halls, is very important indeed.
These philosophical discourses were based on subjective accounts of an experience in Africa
and that false categories and theories were created to justify imperialist thought. I have
described the manner in which their philosophy vindicated the west and their actions of
domination and colonization.
The most rational (European philosophical tradition) has revealed itself to be quite irrational,
through ignorance, imperialist agenda and a blinding ambition to prove the validity of
imperial universality. However, this irrationality may be of little concern to some. The false
reality that was formed by these discourses allotted situations in which colonization were
made prominent goals for the European. It is almost as if these discourses were the
foundation for expansion. Thus, it must be recognized that not only did Imperialist Discourse
motivate certain occurrences and events, but the fact that they controlled the qualities and
criterions which validate these discourses placed Africa, specifically, in a very vulnerable
position. In order to move forward the recognition of these false universals and realities are
paramount.

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Bibliography
 Stumpf Samuel, Enoch., 1982, Socrates to Sartre, McGraw-Hill, Inc., United States
 Taiwo, Olufemi. 1998. Exorcising Hegel’s Ghost: Africa’s Challenge to Philosophy.
African Studies Quarterly 1(4): 3-16
 African Blood for Imperial Interests. The First and Second Scrambles for Africa.
Daniel Tetteh Osabu-Kle. http://carleton.ca/africanstudies/wp-
content/uploads/African-Blood-For-Imperialist-Interests.
 Pratt, Mary Louise. “Conventions of Representation: Where Discourse and Ideology
Meet””. In Contemporary perceptions of Language: Interdisciplinary Dimensions.
Ed. By Heidi Byrnes, Washington D.C. Georgetown University Round Table, 1982.
Travel Narrative and Imperialist Vision. Pratt M,L.
http://ohiostatepress.org/Books/Complete PDFs/Phelan Understanding/10.pdf
 www. Slideshare.net/cblockus/what-problems-can-categorization-cause.