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Critical notes on Hegel’s treatment of Africa
Abstract
This paper interrogates the adequacy of Hegel’s cultural framework upon which he constructed a philosophy of history which excludes Africa from the scheme of things. In what follows, I argue that the Hegelian dialectic is a project aimed at the exclusion of Africa from the universal history, leading to certain problematic theses like the Hegelian thesis on slavery, which is connected to theproblem of class formation and his concept of thestate. This paper is therefore a refutation of the Hegelian position, drawing insights from Senghor’s discussion of Negritude as a geo-climatic contextualized ideology.
... Those four worlds are Oriental, Greek, Roman and German. For him, all other cultures or civilisations (including Africa) look on (Kuykendall 1993;Adegbindin 2015). In his treatment of Africa, he divides Africa into three parts: the first, Africa proper, that territory which lies south of the Sahara; the second, European Africa, that territory which lies north of the Sahara; and Egypt, that territory which is connected to Asia (Kuykendall 1993;Adegbindin 2015). ...
... For him, all other cultures or civilisations (including Africa) look on (Kuykendall 1993;Adegbindin 2015). In his treatment of Africa, he divides Africa into three parts: the first, Africa proper, that territory which lies south of the Sahara; the second, European Africa, that territory which lies north of the Sahara; and Egypt, that territory which is connected to Asia (Kuykendall 1993;Adegbindin 2015). ...
... According to Hegel (1956), Africa proper is the land of childhood, which, oblivious or ignorant of self-concious history, is enveloped in the dark mantle of night. For Hegel, in Negro life, the characteristic point was the fact that consciousness has not yet attained the realisation of any substantial objective existence (Hegel 1956;Kuykendall 1993;Adegbindin 2015). Therefore, the African has not reached the level of realising their being; they have not yet realised their person. ...
This article reconsiders Molefi Asante’s idea of Afrocentrism. It discusses Eurocentrism and the search for identity that provoked Afrocentrism as an intellectual
paradigm. It details some basic tenets of the Afrocentric paradigm and makes some critical remarks on certain issues in the conceptualisation of the Afrocentric paradigm. Essentially, those remarks revolve around the notions of multiculturalism, identity and language. First, the article argues that the Afrocentric paradigm, through its openness to anyone interested in it an extension of its claim to multiculturalism drags itself back into the problem of identity that it initially set out to resolve. This is because it provokes the dilemma of extreme inclusivity and extreme exclusivity. Second, it uses the language of Eurocentrism to fight against Eurocentrism, which
seems absurd. Third, it glosses over the fact that, apart from Africa, other cultural civilisations might have significantly influenced the intellectual development of
the ancient Geeks. The article argues, therefore, using the methods of analysis and critical argumentation typical of philosophical writing, first, that Afrocentrists may need to rearticulate the Afrocentric paradigm in such a way that would address the problem of identity which it set out to resolve by properly delineating its boundaries.
Second, they need to address the language question, which is an important aspect of the problem of identity. Third, they need to recognise and respect the contributions of other cultural civilisations to the Greek intellectual development. This does not upset
their multiculturalist programme.
... There have been critiques of Western thought before decoloniality came into existence in its current form, as Schubring (2021) and Walsh and Mignolo, 2018) point out. One such a critique is Hegelian tetradic dialectics comprising thesis, antithesis, and synthesis, which is often referred to as dialectical idealism (Adegbindin, 2015;Samson, 2019). However, Hegelian dialectics, and the whole Hegelian scholarly enterprise, does not serve as a point of reference nor as an anchor point for decoloniality as used in this paper. ...
... This, in turn, implies that for Hegel, Africa was undeveloped, uncivilized, ahistorical, and therefore, unworthy of being regarded as having any culture. Further, Hegel's view was that there was a justification for a European colonization and enslavement of Africa for purposes of civilization (Adegbindin, 2015;Kuykendall, 1993). Moreover, there are instances in which the Hegelian philosophy of history is seen as one of the anchor points of Eurocentrism and systemic racism (Tibebu, 2011). ...
This paper discusses aspects of the scholarship of teaching and learning (SoTL) in South African higher education (HE) and locates it within what it calls Southern theories. Three examples of such theories that the paper advances are Southern decolonial theory, decoloniality, and transversality, which it frames from the Global South standpoint. Concerning the first theory, the paper argues that SoTL, both as a notion and as a practice, needs to be problematized, critiqued, and contextualized according to the Global South HE settings in which it is applied. One of its key points in this regard is that SoTL has to question and critique the dominant epistemic practices and scholarly practices underpinning the curricula of Global South higher education institutions (HEIs), and through which students are framed in these HEIs. With reference to both decoloniality and transversality, the paper foregrounds components of SoTL that are aligned to these two approaches in a way that dismantles their hierarchical relations. Most importantly, it contends that transversality is capable of decentering Western truth claims in favor of polycentric epistemologies, frameworks, and methodologies that resonate with and that have applicability to the Global South.
... This is also encapsulated by Trevor-Roper (1963, p. 871) who wrote "Africa had no history before European exploration and colonization, that there is only the history of Europeans in Africa". This Western criterion of understanding history naively assumed that the indigenous people of Africa were incapable of making any meaningful contribution to the world of history since their systems of archiving history were portrayed to be 'barbarous' and 'primitive' (Adegbindin, 2015;Chimee, 2018). As a result, the reliance on oral traditions by indigenous people in Africa as their archives, instead of written ones was deliberately misinterpreted to mean that indigenous people had no historical legacy (Chimee, 2018). ...
The current South African school history curriculum is embedded in and shaped by colonial ideas of history linked to Enlightenment thinking. Tied to this are Western archives of history that are problematic as they have been epitomised in an objective and universal way that only imputes truth to colonial ideas of history. Considering that most people within the South African education system come from indigenous communities, the curriculum becomes completely incompatible with their realities, bearing no relevance to their own lives since the Western archives of history fail to capture and narrate indigenous histories using archives that are more relatable. In this chapter, I argue that these conventional archives imbued in the curriculum have left out indigenous voices, experiences, epistemologies, and ontologies. The post-apartheid curriculum has failed to provide alternative archives of history while grappling with issues of coloniality that continue to define the curriculum. Subsequently, I argue that there is a need to re-think the curriculum in a way that recognises indigenous archives of history. To do that, I propose theorising alternative archives of history which should be derived from a wide range of indigenous sources such as Umlando (oral traditional archives), Izithakazelo (clan praises), and intwaso (ancestral archives).
... Later, Hegel, 'whose place in Eurocentrism's pantheon is supreme … [and whose] philosophy remains prominent and insidious' (Asante, 1990: 35), held the position that Africa had no history and that it was devoid of morality, religions and political constitution (Adegbindin, 2015;de Tocqueville, 1831). The dehumanizing colonial project instilled servility and submission in African people, especially through European colonists and proselytizing missionaries, who exercised their 'civilizing mission' , equating African culture with sin and evil (Césaire, 1955;Fanon, 1967). ...
The multiple and simultaneous realities of Social Work practice have always been more complex than its theories suggested. The knowledges, desires and perspectives of its addressees are much more nuanced than standardized empirical qualitative and quantitative research methodologies (that inform theorization) could possibly grasp. In consequence, many assumingly universal and evidence-based methods and instruments in Social Work do not lead towards anticipated outcomes that aim to support the social, political, ecological and economic needs of the addressees. Social Work theories in turn often lack the consideration of, under others, race, class and gender subordination and domination effects, which form integral parts of power dynamics between the oppressed and the oppressors at play in the 21st century. This leads to downplaying the need to theorize and support solidarity from below, as well as to strengthen relational accountability between those that want to advance social justice. In addition, structural elements “from above” such as political and welfare systems and development economies do not receive significant attention either. In consequence, many theories do not lead to concepts, approaches and praxis that sufficiently grasp the historical and contemporary situatedness in which Social Work operates.
... No matter the questions are viewed, the fact remains that these questions never arose until Placide Tempels published his Bantu Philosophy [10]. The debate on African Philosophy continues, and is crystallizing into definitive patterns. ...
The contemporary debate on African philosophy took off from a derogatory standpoint. It was a response to the racially discriminatory claims made by European philosophers and anthropologists against Africans on the supposed inability of Africans to engage in sublime thinking. Numerous European scholars wrote extensively about the supposed intellectual inferiority of the African race. The peak came with the publication of Bantu Philosophy by Placid Tempels in 1946. Tempels admitted that indeed, there was immanent philosophy in African worldview. However, it was unknown to be the African mind. It required the Western mind to make it known to the world and to Africans. Numerous African scholars reacted to him, many toeing the line of ethno-philosophy he claimed Africans had, albeit unknowingly. Most of the African scholars missed the fundamental question of the position of African in the development of the formal philosophic enterprise. This work runs a detailed critique of these reactions from the backdrop of the copiously attested foundational role of Africans in the establishment of philosophy as a formal enterprise.
... Africa has for long been viewed from Hegelian dystopian lens, as a place without civilization [3]. Scores of scholars, Omotade Adegbindin included on their part, have repudiated strongly the Hegel's cultural framework of Africa [4]. They contend that even though many previous studies on Africa's mobility have sometimes brought out the element of time delays and frustrations, this does not mean, Africa is not developing. ...
Today, the research interest on the state of mobility and accessibility of a place is growing everywhere. Previous studies on space-time convergence have shown that, the world has become 'flat' due to fastness in accessibility of places by goods, information and the people. Whereas this is true, the prevailing state of space-time convergence in Africa is still an outstanding issue of concern. This paper aims to fill this gap through story telling of the information borrowed randomly from existing literature on the subject matter. The results obtained show that, Africa is yet to fully get integrated proper into the global networked society because of her huge transport and communication infrastructure gap. The paper concludes with a recommendation that, African leaders should endeavour to fix the infrastructure gap and must at the same time, purpose to allow a faster cross border movement of goods and people to help speed up space-time convergence to match the global mobility pace.
... Later, Hegel, 'whose place in Eurocentrism's pantheon is supreme ... [and whose] philosophy remains prominent and insidious' (Asante, 1990: 35) held the position that Africa had no history and that it was devoid of morality, religions, and political constitution (Adegbindin, 2015;de Tocqueville, 1831). The dehumanizing colonial project instilled servility and submission in African people, especially through European colonists and proselytizing missionaries, who exercised their 'civilizing mission', equating African culture with sin and evil (Césaire, 1955;Fanon, 1967 While Alexis de Tocqueville, known for his liberal position and condemnation of slavery, critiqued the oppressive actions of European American settlers towards 'Indians' and the oppression of 'negros' (mainly because of its negative political impact on White America) in 1831, he also pronounced that, in the Americas, the white races were the superior in intelligence. ...
This open access edited collection provides a long-overdue examination of a practice that is continuously involved in managing, regulating, and subordinating individuals and communities.
While it is well established that neoliberal systems of population management are designed to target the “constructed other,” there is considerably less research examining how social work in particular interacts with the vestiges of colonialism to further this practice. Gathering social work scholars and practitioners from around the world, this collection offers a geographically diverse array of ambitious and insightful theoretical, conceptual, and practical discussions of how social work can perpetuate the afterlives of colonialism and of how this can be reversed. In so doing, this book not only provides in-depth, empirically grounded critiques of – and antidotes to – various policies for managing people at the margins of society, it also makes a compelling case for always keeping the complexity of colonial continuity in conversation with neoliberal systems of governance. As these chapters show, it is only by keeping the full complexity of such confluences in mind that social inequality and institutional racism can be understood and that possibilities for change can emerge.
For its fundamental contributions to the literature on postcolonial social work, this is essential reading for social work researchers and postgraduates; and for its plainspoken tone and practical recommendations, it is a go-to source for social work practitioners eager to align their own everyday work with the demands of global justice.
Theebook editions of this book are available open access under a CC BY-NC-ND 4.0 licence on bloomsburycollections.com. Open access was funded by the Bloomsbury Open Collections Library Collective.
... Of course, some colonial scholarship depicted Africans in ways that suited colonial racist ideologies and that portrayed Africans as beasts, as four legged, as one eyed monsters, and so on (Magubane 2007;Nhemachena 2017;Fanon 1963). Even Hegel, arrogantly, and in a racist way, described Africans as children of the forest, as wild and at the level of nature, as lacking morals, as people without history and as inconsequential in world history and therefore as fit for enslavement in the matrix of racial relations of the world (Adegbindin 2015;Terada 2019;Andindilile 2016). Because Africans were dehumanised and deanthroposised, as it were, during colonialism within which they were depicted and treated as indistinct from machines and animals, emancipation for them does not lie in postanthropocentrism or posthumanism but in humanisation wherein hunhu/unhu, rather than mere vitality or entanglements, would be central in matters of data collection. ...
African development will remain intractable in a world where Africans are conceived as constituting disorganised data subject to the supposedly organising gaze of knowledgeable Others. African people are increasingly datafied dehumanised and denied self-knowledge, self-mastery, self-organisation and data sovereignty. Arguing for more attention to questions of data sovereignty, this paper notes that the Internet of Things and Big Data threaten the autonomy, privacy, data and national sovereignty of indigenous Africans. It is contended that decolonial scholars should unpack ethical implications of theorising indigenous people in terms of relational theories that assume absence of distinctions between humans and nonhumans. Deemed to be indistinct from nonhumans/animals, Africans would be inserted or implanted with remotely controlled intelligent tracking technological devices that mine data from their brains, bodies, homes, cities and so on.
Key words: relationality, Big Data, Internet of Things, coloniality, research
Taking a qualitative approach for analyzing the land grab-conflict nexus to uncover the way the Anywaak indigenous community have been affected by the nexus, this study examines the implication of the (trans)national investment companies in rising the pre-exiting conflict over land in Gambela Regional State of Ethiopia. Findings from in-depth qualitative interviews, focus group discussions, key informant interviews and observations show, the (trans)national investment companies contributed for the escalation of conflict in the region. When the companies, through the country’s pro large-scale investment policy, arrive in the region where land has been contested by groups organized along ethnic identities, the competition and struggle over land increases as the number of competitors on the same land rises. Moreover, the influx of huge number of South Sudanese refugees and the poor management related to it has its own implication on the rising conflict. The study recommends that the investment policy, which is behind the problem that the community is facing, should be revised to redress the damage done since apposite land policy and governance not only contributes to manage the conflict but also helps to empower the rural poor.
The Transformative Masculinities agenda has been influential in Africa for a few decades now. Essentially, it represents a theory, ideology and practice that seeks to transform men in Africa into active and effective advocates and practitioners of gender justice. Fronted mostly by the United Nations agencies, faith-based organisations and civil society organisations, the Transformative Masculinities agenda is premised on the notion that African masculinities (and men) are intrinsically and deeply problematic. Consequently, there is considerable investment in programmes and initiatives to convert them to more progressive versions of masculinities. In this chapter, I reflect more intently on the challenges accompanying the Transformative Masculinities agenda. I do so as one who has been actively involved in the Transformative Masculinities movement within the faith-based sector. I approach this from the perspective of Africanisation and propose a firmer foundation for Transformative Masculinities in sub-Saharan Africa, going forward.
Is emergism an ideological expression and manifestation of a re-styled imperialism of free trade? This chapter interrogates the basic premise of African economies as ‘emerging’. From what are they emerging? Colonialism? Are they emerging in the sense of nascent newly established entities? Often, the term catching up is also used. I critique these notions, questioning what these emerging economies are catching up to. This paper uses the example of Zimbabwe to demonstrate that African economies are anything but emerging. The continent has always been a part of global system and not a recent entrant to it, and its relations with the world have always developed concurrently. It challenges notions that one continent is years ahead and another is caught in the past or left behind. Using the Zimbabwe case, the study reconsiders the ‘emerging market’ concept as it is applied to Africa as problematic and misleading.Keywords
Emergism
IdeologyEmerging economiesZimbabweAfricaEconomic thinkingEconomies
The debate whether there is African philosophy has ended but there was a time when it was a serious business.
While the debate raged on, many African scholars made attempts to defend a system of philosophizing called ‘African philosophy’. One of the scholars who offered a defence for the existence of African philosophy is
Chukwudum Barnabas Okolo. According to Okolo, African philosophy exists but began from a particular period. This argument was based on his distinction between debased or informal sense of philosophy and genuine or formal sense of philosophy. Okolo’s argument stemmed from the Western denial of humanity and consequently of philosophy to the African. Okolo’s defence, therefore, was a response to the European hegemony that the African was not capable of intelligence or reasoning which was essential in order for one to be classified as a human being. Thus, this paper sets out with the aim to challenge Okolo’s defence and periodization of African philosophy
and to make evident its inherent problems. The paper adopted the method of historical hermeneutics and contextual and conceptual analysis. It concluded that Okolo’s defence of African philosophy despite its merit in responding to the Eurocentrism, ironically later conforms to the European standard of philosophy and denies the fact that African philosophy and known African philosophers before 1945 are properly philosophers.
The debate whether there is African philosophy has ended but there was a time when it was a serious business. While the debate raged on, many African scholars made attempts to defend a system of philosophizing called ‘African philosophy’. One of the scholars who offered a defence for the existence of African philosophy is Chukwudum Barnabas Okolo. According to Okolo, African philosophy exists but began from a particular period. This argument was based on his distinction between debased or informal sense of philosophy and genuine or formal sense of philosophy. Okolo’s argument stemmed from the Western denial of humanity and consequently of philosophy to the African. Okolo’s defence, therefore, was a response to the European hegemony that the African was not capable of intelligence or reasoning which was essential in order for one to be classified as a human being. Thus, this paper sets out with the aim to challenge Okolo’s defence and periodization of African philosophy and to make evident its inherent problems. The paper adopted the method of historical hermeneutics and contextual and conceptual analysis. It concluded that Okolo’s defence of African philosophy despite its merit in responding to the Eurocentrism, ironically later conforms to the European standard of philosophy and denies the fact that African philosophy and known African philosophers before 1945 are properly philosophers.
The debate whether there is African philosophy has ended but there was a time when it was a serious business. While the debate raged on, many African scholars made attempts to defend a system of philosophizing called ‘African philosophy’. One of the scholars who offered a defence for the existence of African philosophy is Chukwudum Barnabas Okolo. According to Okolo, African philosophy exists but began from a particular period. This argument was based on his distinction between debased or informal sense of philosophy and genuine or formal sense of philosophy. Okolo’s argument stemmed from the Western denial of humanity and consequently of
philosophy to the African. Okolo’s defence, therefore, was a response to the European hegemony that the African was not capable of intelligence or reasoning which was essential in order for one to be classified as a human being. Thus, this paper sets out with the aim to challenge Okolo’s defence and periodization of African philosophy
and to make evident its inherent problems. The paper adopted the method of historical hermeneutics and contextual and conceptual analysis. It concluded that Okolo’s defence of African philosophy despite its merit in responding to the Eurocentrism, ironically later conforms to the European standard of philosophy and denies the
fact that African philosophy and known African philosophers before 1945 are properly philosophers.
This chapter discusses the research process and indigenous epistemologies, specifically, what is involved in conducting research using indigenous epistemology. The dictionary definition of epistemology is that it is a philosophical theory of knowledge that studies the nature and what constitutes knowledge. In this chapter, indigenous epistemology is contrasted with other epistemologies, as an epistemology that seeks to advance the voices of “indigenous” people, or the marginalized. The contention is that dominant epistemologies have downplayed the role and importance of indigenous knowledge in research. Such epistemologies have not given voice to the researched communities yet purport to have an understanding of their social worlds. This chapter therefore places indigenous epistemology at the fore for carrying out research with rather than on communities and using indigenous knowledge to theorize research and inform the theories and constructs used in the conduct of research.
This paper will contend that we, in the first quarter of the 21st century, need an enhanced Age of Reason based on global epistemology. One reason to legitimize such a call for more intellectual enlightenment is the lack of required information on non-European philosophy in today’s reading lists at European and North American universities. Hence, the present-day Academy contributes to the scarcity of knowledge about the world’s global history of ideas outside one’s ethnocentric sphere. The question is whether we genuinely want to rethink parts of the “Colonial Canon” and its main narratives of the past. This article argues that we, if we truly desire, might create “a better Enlightenment.” Firstly, by raising the general knowledge level concerning the philosophies of the Global South. Thus, this text includes examples from the global enlightenments in China, Mughal India, Arabic-writing countries, and Indigenous North America—all preceding and influencing the European Enlightenment. Secondly, we can rebuild by rediscovering the Enlightenment ideals within the historiography of the “hidden enlightenment” of Europe’s and North America’s past. In Part I, of two parts of this paper, a comparative methodology will be outlined. In addition, examples will be given from the history of ideas in India and China to argue that we need to study how these regions influenced the European history of ideas in the 16th and 17th centuries. Finally, towards the end of this text, a re-reading of the contributions from Egypt and Greece aspires to give a more global and complex context for Western Europe’s so-called Age of Reason.
Many Black scholars reject G.W.F. Hegel, for his Philosophy of History ignominiously and grotesquely denigrates Africans. This article first discusses Negritude’s detournement of Hegel’s theses and, from an African point of view, refutes two Hegelian theses: slavery and the state in Africa. Hegel contradicts itself, and the very dialectic analytical method that excluded Africa from universal history also fully reinstates it.
With prefaces by Charles Hegel and the translator, J. Sibree, M.A.
The Philosophy of Hegel: A Systematic Exposition
- W T Stace
W.T. Stace, The Philosophy of Hegel: A Systematic
Exposition (New York: Dover, 1955), p. 438.
1955.
The Foundations of "Africanite" or "Negritude" and "Arabite
- L S Senghor
L. S. Senghor,The Foundations of "Africanite" or
"Negritude" and "Arabite," trans. M. Cook, (Paris:
PrésenceAfricaine, 1971), p. 12.
The Drought Challenge and the Struggle in Sudano-Sahelian Africa
- Pierre Fougeyrollas
Pierre Fougeyrollas, "The Drought Challenge and the
Struggle in Sudano-Sahelian Africa", Seminar on Environment
and Economy in Arid and Semi Arid Zones, Niamey (February
15-March 6, 1974), p. 5.
Engels et les problems de l'Afrique noire
- Dieng
- Marx Hegel
Dieng,Hegel, Marx, Engels et les problems de l'Afrique
noire,p. 30.
The Notion of 'Asain Mode of Production' and the Marxist Mode of Societal Evolution
- Maurice Godelier
Maurice Godelier, "The Notion of 'Asain Mode of
Production' and the Marxist Mode of Societal Evolution",
Notebook for the Center for Marxist Studies and Research,
(Paris: CERM: 1975), p.30.
- Claude Lévi-Strauss
- Race
- History
- Paris
Claude Lévi-Strauss, Race and History, (Paris: UNESCO,
1968), p. 20.
- J K Ngubane
J. K. Ngubane, Conflict of Minds (New York: Books in
Focus, 1979), p. 78.
De la Démocratietraditionnelle
- Diagne
Diagne,"De la Démocratietraditionnelle", p. 93.
25 Stance, The Philosophy of Hegel, p. 395. 26 Ibid
- Ibid
24 Ibid., p. 223.
25 Stance, The Philosophy of Hegel, p. 395.
26 Ibid. p. 396.
The Philosophy of Hegel
- G W F Hegel
42 G. W. F. Hegel, Philosophy of Right, trans. T. M. Knox (New
York: Oxford University Press, 1957), p. 37.
43 Stace,The Philosophy of Hegel,p. 382.
The German Ideology " , in The Marx-Engel's Reader
- Karl Marx
Karl Marx, " The German Ideology ", in The Marx-Engel's
Reader, 2nd ed. (New York: Norton, 1978, p. 178.
African Religions and Philosophy, p. 13. 36 Ibid. 37 Ibid. 38 Ibid. 39 Hegel, The Philosophy of History
- Mbiti
Mbiti, African Religions and Philosophy, p. 13.
36 Ibid.
37 Ibid.
38 Ibid.
39 Hegel, The Philosophy of History, p. 95.
- Claude Lévi-Strauss
- Race
- History
Claude Lévi-Strauss, Race and History, (Paris: UNESCO,
1968), p. 20.
The Philosophy of History, trans
- G W F Hegel
G. W. F. Hegel, The Philosophy of History, trans. J. H.
Clarke (New York: Dover, 1956).
Europe have tried in vain to refuse it this honour. In any event, it is the first of African civilizations
- L S Senghor
Senghor was well aware of the anteriority of Black African
civilizations. He says, "Egypt founded the first of the historical
civilization. Europe have tried in vain to refuse it this honour.
In any event, it is the first of African civilizations" (L. S.
Senghor, 1971, p. 88).
Engels et les problems de l'Afrique noire (Hegel, Marx, Engels and the Problematic of Black Africa
- A A Dieng
- Marx Hegel
A. A. Dieng, Hegel, Marx, Engels et les problems de
l'Afrique noire (Hegel, Marx, Engels and the Problematic of
Black Africa) (Dakar, Senegal: Sankoré, 1975), pp. 43-44.
The Philosophy of Hegel
- Stance
Stance, The Philosophy of Hegel, p. 395.
- Claude Lévi-Strauss
Claude Lévi-Strauss, Race and History, (Paris: UNESCO,
1968), p. 20.