क्वामे एन्क्रूमाह
एक स्वतंत्र अफ़्रीका को ऐसा दर्शन चाहिए जो उसकी पारंपरिक, इस्लामी और ईसाई विरासत को समाजवादी आधार पर जोड़े – और उसे नव-उपनिवेशवाद का प्रतिरोध करना चाहिए।
पृष्ठभूमि
घाना की स्वतंत्रता के नेता: उनके “कॉन्शियंसिज़्म” ने भौतिकवादी आधार पर अफ़्रीकी परंपरा, इस्लाम और यूरो-ईसाई प्रभाव को जोड़ने वाले दर्शन की खोज की।
मुख्य विचार
- कॉन्शियंसिज़्म
- अखिल-अफ़्रीकावाद
- नव-उपनिवेशवाद
प्रभाव
जिनसे प्रभावित 5
गेऑर्ग विल्हेल्म फ़्रीडरिश हेगल
जिनसे प्रभावित
Nkrumah drew on Hegel’s dialectic, via Marx, for ‘philosophical consciencism’, a synthesis of traditional, Islamic and Euro-Christian elements of African society (Consciencism, 1964). K. Nkrumah, Consciencism: Philosophy and Ideology for Decolonization (1964; rev. 1970)
साक्ष्य: AI मसौदा
गेऑर्ग विल्हेल्म फ़्रीडरिश हेगल › 1770–1831
कार्ल मार्क्स
जिनसे प्रभावित
Nkrumah adopted Marx’s class analysis late, arguing that African societies are divided by class and that an African bourgeoisie is allied with neocolonialism (Class Struggle in Africa, 1970). K. Nkrumah, Class Struggle in Africa (1970); Neo-Colonialism: The Last Stage of Imperialism (1965)
साक्ष्य: AI मसौदा
कार्ल मार्क्स › 1818–1883
एडवर्ड विल्मोट ब्लाइडन
जिनसे प्रभावित
Nkrumah took up Blyden’s idea of an ‘African personality’ and made it a watchword of Pan-African unity in the late 1950s (I Speak of Freedom, 1961). K. Nkrumah, I Speak of Freedom (1961); E. W. Blyden, Christianity, Islam and the Negro Race (1887); H. R. Lynch, Edward Wilmot Blyden: Pan-Negro Patriot (1967)
साक्ष्य: AI मसौदा
एडवर्ड विल्मोट ब्लाइडन › 1832–1912
डब्ल्यू. ई. बी. डू बॉइस
जिनसे प्रभावित
Nkrumah, co-organiser of the Manchester Pan-African Congress chaired by Du Bois (1945), invited him to Ghana in 1961 to direct the Encyclopedia Africana. K. Nkrumah, Ghana: The Autobiography of Kwame Nkrumah (1957); D. L. Lewis, W. E. B. Du Bois: The Fight for Equality and the American Century, 1919–1963 (2000)
साक्ष्य: AI मसौदा
डब्ल्यू. ई. बी. डू बॉइस › 1868–1963
महात्मा गांधी
जिनसे प्रभावित
Nkrumah recalled that months of studying Gandhi’s policy convinced him that non-violence, backed by a strong political organisation, could end colonial rule; his “Positive Action” campaign of 1950 followed that model. K. Nkrumah, Ghana: The Autobiography of Kwame Nkrumah (1957); What I Mean by Positive Action (1949); A. Biney, The Political and Social Thought of Kwame Nkrumah (2011)
साक्ष्य: AI मसौदा
महात्मा गांधी › 1869–1948
आलोचना
जिनके द्वारा आलोचित 1
पॉलिन हौंतोंजी
जिनके द्वारा आलोचित
Hountondji criticised Consciencism (1964) for deriving an official ideology from a supposedly unanimous Africa and welcomed the later Nkrumah’s class analysis (Sur la « philosophie africaine », 1976). P. Hountondji, Sur la « philosophie africaine » (1976; Engl. African Philosophy: Myth and Reality, 1983), chs. 6 “The end of ‘Nkrumaism’ and the (re)birth of Nkrumah” and 7 “The idea of philosophy in Nkrumah’s Consciencism”; K. Nkrumah, Class Struggle in Africa (1970)
साक्ष्य: AI मसौदा
पॉलिन हौंतोंजी › 1942–2024
कृतियाँ
- 1964कॉन्शियंसिज़्म
उपनिवेशवाद-मुक्ति का एक दर्शन: भौतिकवादी आधार पर जुड़े अफ़्रीकी परंपरा, इस्लाम और यूरो-ईसाई प्रभाव।
मत
Nkrumah wanted a philosophy for decolonization. In Consciencism he argued that African society carried three strands: traditional African values, Islam and Euro-Christian influence. These were to be joined in a new synthesis on a materialist basis, guided by the egalitarian and communal ethics he saw in traditional Africa. Politically he championed Pan-Africanism: only a united Africa could secure real independence. In Neo-Colonialism he warned that formal independence could leave economic dependence intact, a concept that shaped later debates about the Global South. His growing authoritarianism and one-party rule, however, remain a lasting point of criticism.
जीवन और संदर्भ
Nkrumah was born in 1909 in Nkroful in the Gold Coast and trained as a teacher. From 1935 he studied in the United States, including philosophy at the University of Pennsylvania, then in London, where he helped organize the Pan-African Congress of 1945. He led Ghana to independence in 1957 and became its president. Overthrown by a coup in 1966, he died in exile in 1972.
अन्य प्रमुख कृतियाँ
- Africa Must Unite (1963)
- Consciencism (1964)
- Neo-Colonialism: The Last Stage of Imperialism (1965)
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