Hegel’s Incommensurability Idea Of African And European History
It is; deduced that the African and the Western cultures are very distinct and are incomparable, but rather, authentic to the regions of stakes. Hegel appreciates the fact; that these cultures are different, and with this, there is a need to learn the cultures from diverged backgrounds to enhance cohesion and build up a good rapport for the development. Therefore, we are to discuss the factors that led to this notion of view. According to Hegel’s view, it is, noted that technology and artwork got their basis in the western regions. It is, therefore, distinguished that Hegel; was aiming at the creation of a rational historical grounds of argument on any issues.
In his view of world history, Hegel believes that world history begins in Asia and ends in Europe, with other parts of Asia left untouched. His Eurocentrism ideological;l viewpoint brings this. It is believed that all forms of historical works began in Europe and some Asian parts that are the basis to the growth of any forms of industry, including art, technology, and so do the agricultural aspects. Africa is left out of his argument as not much was to be discussed of African states as they were viewed as retrogressive stakes (Bernasconi and Robert 2000, 171-201). Africa is therefore considered in the dark as the western cultures are embraced, but this does not rule out the aspect that he called for equality as per the terms of the slave labor that was elicited by the plantation farming where he became the source of defense to the Marxism ideology where there was a need to treat all the people with equal measure humanly.
The essence of freedom is a factor that encloses Hegel’s philosophical views. It is; realized that the cultures that existed in the European nations and the African nations were distinct from the other, and there was a need to embrace them such that the diverged interests of the varied cultures are; realized. Amo’s backup on this is when he, among others, arises to the world of intellects to alienate the view of backwardness that was a tag for the African states. He was a proud African to have, a very; intelligent thought that made him rise to heights as he grew up in Guinea Bissau, embraced the cultures, and still managed to rank high in the philosophical world (Emma-Adamah, Victor U. “Anton Wilhelm Amo 1703-1756)
The essence of self-consciousness is a factor that Hegel discusses in his philosophical work. He concurs with the fact that there exists a varsity between the African Cultures and the Western cultures. The act of the French revolution that called for the humanitarian treatment of all humankind regardless of their racial grounds backed his work (Deutsch and Eliot 1991). This factor is appreciated when African intellects, including Dubois and Amo, arise and stand their opinions to defend their precious cultures. They also ranked similar to the world’s great minds like Alexander the Great and many other philosophers across the globe. In the eighteenth century, Amos’s intellectual competence and his higher intellectual capacity ranked him high within and outside Africa that accorded him a matrix in German Enlightenment just from the essence of being grateful and embracing the cultures while struggling for ecstasy in the view (Emma-Adamah, Victor U. “Anton Wilhelm Amo 1703-1756) He also relates the spirit to the nature as it exists in a conjunction stakes for it is by nature that the spiritual being is influenced. He brings the distinction between nature and spirit to be finitude. He argues that nature’s beginning is not the beginning as they blend, and the spiritual and natural aspects of origin are finite.
Hegel addresses the issue of adoption and completely adhering to the culture stakes. It is noticed from his work that the western cultures embraced modernity and the modes of expression seem immorality on the African concept, if, perchance; an example is cited’ of the dressing codes that seem to be uncultured within the African stakes. It bis, therefore, discussed that the incomparability of these cultures must remain unaltered, but rather embraced to enhance the rational coexistence of both cultures across the globe (Seigel and Micol. 2005, 62-90)
Hegel is seen as the founder of humanity as he brought the notion of Marxism to existentialism and later to Nazim (Tibebu and Teshale 2011). He views the west to be highly different from the eastern end of the globe. He studies nature and extensively links it to the spiritual aspects. He considers nature to be geared towards the unity of the species in existence and diversified cultures, appreciating the other people’s cultures to bring about rationality which later o brings about cohesion. He argues that the western cultures were more sophisticated as compared to the eastern nation’s cultures that by coming together, all the spiritual views of the version of his thought of nature are realized (Tibebu and Teshale 2011)
He argues that human beings satisfy their wants in a very different way from animals. Animals are said to have a restricted form of want satisfaction compared to human beings with the same restrictions though they tend to make them universally approached. The needs are universally met through the division and differentiation of the wants to fit the different scopes of the need brackets.
Agrarian revolution and the onset of industrialization got the basis of his argument to the notion of better built western cultures compared to the African states that were not given single attention. All inventions and even the human developmental factors are said to have their basis from the west and are incomparable to the African countries.
We, therefore, should appreciate the diversity of cultures and embrace the individual cultures to at least preserve heritage, promote culture citizenship and allow others to embrace them by learning and gaining from them. Diversity is the source of growth as people share the different approaches to life circumstances that are used to curb the unbecoming situations jointly but in diverged vectors to allow a successful realization.
Bernasconi, Robert. “With what must the philosophy of world history begin? On the racial basis of Hegel’s Eurocentrism.” Nineteenth-Century Contexts 22, no. 2 (2000): 171-201.
Deutsch, Eliot, ed. Culture and modernity: East-West philosophical perspectives. University of Hawaii Press, 1991.
Emma-Adamah, Victor U. “Anton Wilhelm Amo (1703-1756) the African‐German philosopher of mind: an eighteen-century intellectual history.” PhD diss., University of the Free State, 2015.
Seigel, Micol. “Beyond compare: comparative method after the transnational turn.” Radical History Review 2005, no. 91 (2005): 62-90.
Tibebu, Teshale. Hegel and the Third World: the making of Eurocentrism in world history. Syracuse University Press, 2011.