克瓦米·恩克鲁玛

Agora

克瓦米·恩克鲁玛

1909–1972

初步了解有意简化——人物介绍讲得更多

一个自由的非洲需要一种哲学，在社会主义的基础上把它的传统、伊斯兰和基督教遗产结合起来——并且必须抵制新殖民主义。

定位

非洲与非洲裔哲学 · 撒哈拉以南非洲 · 政治与法, 社会与历史

加纳独立的领导人：他的《良知论》（Consciencism）试图在唯物主义的基础上，建立一种融合非洲传统、伊斯兰教与欧洲基督教影响的哲学。

核心思想

良知论（Consciencism）
泛非主义
新殖民主义

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影响

受影响于 5

格奥尔格·威廉·弗里德里希·黑格尔

受其影响
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)
依据: AI 草稿
格奥尔格·威廉·弗里德里希·黑格尔 › 1770–1831
卡尔·马克思

受其影响
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)
依据: AI 草稿
卡尔·马克思 › 1818–1883
爱德华·威尔莫特·布莱登

受其影响
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)
依据: AI 草稿
爱德华·威尔莫特·布莱登 › 1832–1912
W. E. B. 杜波依斯

受其影响
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)
依据: AI 草稿
W. E. B. 杜波依斯 › 1868–1963
莫罕达斯·甘地

受其影响
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)
依据: AI 草稿
莫罕达斯·甘地 › 1869–1948

批评

受批评于 1

保兰·洪通吉

受其批评
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)
依据: AI 草稿
保兰·洪通吉 › 1942–2024

作品

1964良知论（Consciencism）
一种为非殖民化而作的哲学：非洲传统、伊斯兰教和欧洲基督教的影响在唯物主义基础上结合。

立场

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.

生平与背景

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.