Hountondji is both correct and incorrect in his assessment. He is incorrect to assume that any system of philosophy can be universal as each is derived from a unique and specific cultural experience. Anyanwu reminds us that no philosophy should make a claim to universality. He explains, “If we accept that every culture interprets its experiences with different assumptions, theories, and concepts, we must admit the plurality of cultural philosophical systems. Following the same line of argument, we must also accept that no cultural philosophical system can claim to be applicable to all cultures.” Hountondji is also incorrect in his view that Afrikan thought (cosmology) is a “closed system,” because it does incorporated new knowledge, but into its already existing foundation, one, which is, based on microcosmicism and anthropocentrism, the mainstay concepts of Afrikan cosmology. Hountondji is correct about the cosmological systems as “originating from the depth of time and admitting of no discourse” if by “depth of time” he means that a society throughout its longevity compiled and categorized knowledge and by “admitting no discourse” he means an individual’s untested, egocentric or idealistic opinion was considered unworthy of incorporation or debate. Unlike philosophy, Afrikan thought is not based on the ideas of any one individual, such as Moses, Jesus, Mohammed or Buddha but transcended the individual and simple human intellection, and is based on the collective experience of the people passed down generationally through various cultural institutions protected by society’s elders.
Cosmology is a system that assumes there is one underlying pattern that is comprehensible, hierarchical, cyclical, and perpetual. As these qualities are unchanging, they establish the ordered patterns of the diverse cycles of mineral “life,” plant life, animal life, human life, and planetary cycles. The knowledge ascertained from the various life elements or forces is integrated into a unitary worldview that is synthesized into myths, proverbs, customs, artifacts, architecture, and art forms. Only information confirmed by observations and insights derived from the cycles and life patterns were considered knowledge and integrated into cosmology.
Philosophy cannot lead us to our restoration. Look at the history of the West. His philosophical worldview has led the world astray, so to continue to follow him is pure folly. Using history as a measure, we must conclude that Western man will not change, for to do so would require him to address the ills of the world, most of which he has caused — and at the expense of other races and Nature itself. In fact this modern period may be providing Northern man with his best overall existence, therefore why should he seek to change anything? Furthermore, his narcissism/cultural chauvinism based on his sciences and notions of progress and evolution may never allow him to submit to the laws of Nature (sharing). His theories and sciences are based on struggles against Nature — a social Darwinism — hence to submit to it would signal defeat, or worst, that his civilization was superfluous and predicated on a defective worldview that he plans to maintain irrespective of any Age or consequence.
Viewing Northern man from a traditional Afrikan perspective and historiographical experience, he is intolerant, dangerous, disrespectful to himself, his mother, his ancestors, shows little or no regard for his children; one whose lack of character development disqualifies him from exercising any kind of responsible authority. Consequently, Afrikan people (of any precessional Age) have no alternative but to arrest leadership from him. This means Afrikan people, who have suffered tremendously at his hands, must renew and champion an Afrikan- engineered harmonizing worldview inclusive of the Maatian values of truth, justice, righteousness, and reciprocity. Not Shariah law, Judaic law, Roman law, or any oppressor-concocted law. We must return to the science of the soul, formulating cosmologies based on imagination, intuition, reason, and empirical information, and validation through not only mechanical technologies but also through the astral body (the double). The self order must again be the basis of the world order and we must see the world order in the self. The deities, ancestors, divination, and sacrifice must be reincorporated into life’s experiences. Be aware, more so, that by Afrikan tradition we don’t mean wanton, mysterious, phantasmic flights into fantasy, witchcraft, superstition, spells, nihilism, debauchery, buggery, wickedness and spiritual mischief.
Only living according to our own worldview and culture can we live bountiful, meaningful, and honorific lives. Our days of glory have down spiraled since the 15th century. We must all the more consciously plan our future, establishing benchmarks that would concretely measure our ascension. Our agenda must accomplish several goals, paramount among them our survival as a racial group, the control of our collective destiny, and the imaging of ourselves as competitive on the world stage, bringing something new into a world in need of something new. What testament to our heroism and historic greatness! Our present world situation looks quite paradoxical. We have withstood enslavement and colonialism only to now in “freedom” reach a point where our demise is conceivable. This challenge dictates that we act now! Marcus Garvey’s visionary eloquence does provide us a poignant rallying invocation. He fittingly declared, “Our success, educationally, industrially and politically is based upon the protection of a nation founded by ourselves. And the nation can be nowhere else but in Africa.” In our case, a United States of Afrika will be born through Pan-Afrikanism and will be successful if based on the Afrikan worldview. We place ourselves at the center of this world. “Up, you mighty race, accomplish what you will.”