Voltaire and the Eskom crisis

The events of the past several months - culminating in the Eskom debacle - have plunged the middle classes in South Africa into a state of deep despair about the future of the country. There are though some reasons for hope and one of these is that such events have struck a (possibly) mortal blow against Optimism; the doctrine that, as the OED put its, "the actual world is the ‘best of all possible worlds', being chosen by the Creator as that in which most good could be obtained at the cost of the least evil."

In Candide, Or Optimism Voltaire subjects this philosophy to an extended satire. The novel's central character is Candide, a young man brought up in the castle of Baron von Thunder-ten-tronckh in Westphalia, Germany. The castle's philosophy tutor is Pangloss who, Voltaire writes, "could prove to wonderful effect that there was no effect without cause, and that, in this best of all possible worlds, His Lordship the Baron's castle was the finest of castles and Her Ladyship the best of all possible baronesses."

Voltaire proceeds to mock the belief that ‘all is for the best' by subjecting his characters to the most terrible depredations and misfortune. After being seen kissing the Baron's daughter, Cunégonde, Candide is thrown out of the castle, forcibly conscripted by the Bulgars, flogged, and reduced to penury - all by page 8. Candide's faith in his tutor's teaching is still not shaken at this stage and he comments, "There is no effect without cause, for everything is linked in a chain of necessity, and arranged for the best. It was necessary that I be chased away from Mademoiselle Cunégonde, and have to run the gauntlet, and necessary that I beg for my bread until such time as I can earn it; none of this could have been otherwise."

Eventually (pg. 52), Candide comes across a slave in South America who has lost his hand in the machinery of the sugar mills and then had his leg cut off after trying to run away. On witnessing this abomination Candide declares that he is giving up on Optimism. "What is Optimism?" his servant Cacambo inquires: "Alas!" Candide replies, "It is the mania for insisting that all is well when all is by no means well."

The history of South Africa through the Mbeki-era follows, to a remarkable degree, the basic plot of this novel. In 1995 Thabo Mbeki declared that it was his, and the ANC's, intention to embark upon "major surgery of society and state." He was as good as his word and by the end of 1998 the ANC had already rigged the arms deal; halted the provision of AZT for the prevention of mother-to-child transmission of HIV; abolished the merit principle in appointing civil servants; adopted the policy of cadre deployment; reasserted democratic centralism as its guiding organisational principle; enshrined the goal of ‘demographic representivity' in legislation; and, was in the midst of dismantling the checks-and-balances on its power so that it could rule ‘unfettered by constraints.'

One only needed a cursory knowledge of the history of post-colonial Africa to see the danger of what was happening. The Economist warned that by following such policies the ANC was taking some worrying steps in the Zimbabwean direction. "In several countries further north" it pointed out, "‘Africanisation' led to plunges in efficiency, investment and eventually standards of living. It also created a middle class wholly dependent on the ruling party for its livelihood. Some within the ANC think this is a good model." ("Party time in South Africa," February 20 1999)

Yet whenever such concerns were raised there was always a Pangloss-or-two around to anaesthetise public opinion with their Optimism. Whatever the ANC of Mbeki did was for the best. We lived in the best of all possible countries, with the best of all possible leaders, surrounded by the best of all possible advisors, pursuing the best of all possible policies, with the best of all possible constitutions, overseen by the best of all possible courts. Since there could be no effect without cause Africanisation (re-branded as ‘transformation') was not only ‘an imperative' and ‘non-negotiable'; but ‘inevitable,' ‘desirable' and ‘necessary' as well.

Such was the Optimism of the late 1990s that when a crony of Mbeki without any relevant experience was made chief of police, most English-language newspapers welcomed this as the best of all possible appointments. Those who dissented from this view were duly accused of ‘Afro-pessimism', ‘negativity', and ‘racial insensitivity.' Over the past few years the Optimists have been on the defensive, and there have been a number of desertions from their ranks, as it became increasingly difficult to sustain the claim that we had the best of all possible policies on AIDS, Zimbabwe, and arms-procurement. However, the past year has seen the retreat of Optimism turning into a rout.

It became untenable to maintain that our democracy was safe in the hands of Mbeki, as our Pangloss's were still wont to do, after he had sacked Vusi Pikoli for requesting a warrant for the arrest of Jackie Selebi; and was then thrown out as leader by his own party - precisely because his ambitions for a third term were seen as a threat to democracy. Moreover, by electing Jacob Zuma as Mbeki's replacement and bluntly announcing their intention to dissolve the Scorpions, the new ANC cruelly snatched away from our Optimists their usual sedatives of complacency and self-delusion.

And then, of course, there was the Eskom disaster; which knocked the government's reputation for managerial competence into a cocked hat. It also brought home - to any half-reflective person - that taken past a certain point of irrationality the ‘necessary, imperative, desirable, and non-negotiable' policy of Africanisation could bring the economy to a standstill. "Now tell us this, my dear Pangloss," Candide states towards the end of the novel (pg. 88), "While you were being hanged, and dissected, and beaten, and made to row in a galley, did you continue to believe that all was for the best?"

So, amidst the current worry and despondency there is one small cause for hope. This is the widespread recognition that things will carry on getting worse for as long as people avoid confronting hard truths and keep mindlessly insisting that things are for the best. As David Bullard noted in this weekend's Sunday Times: "The view that things will get better and that our current woes are not insurmountable will only hold true if we get rid of the cause of the problem."

Over the past decade the Optimists have been going around stirring up passivity, apathy, and inaction. Since whatever happens, and whatever is done, is for the best there is no need to try and change, or avoid, or oppose, anything. When "Jacques the Anabaptist" - a good man who saves both characters at a certain point - is washed overboard in a storm Pangloss prevents Candide from trying to rescue him, "arguing that Lisbon harbour was built expressly so that this Anabaptist should one day drown in it."

The Mbeki project was driven by a combination of high (African nationalist) ideology and base self-interest. But one reason it was able to get as far as it did, with almost fatal consequences for our constitutional democracy (not to mention our electricity utility), was that so much of civil society was for so long consumed by that mania of insisting that ‘all is well when all is by no means well.'

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A good article So, apartheid was created so that Nelson Mandela could one day dismantle it. I always wondered about that. What the writer says about afro-optimists is spot on: They breed apathy, passivity and inactivity and this the least we can afford. Not . .more with Africa's potholed track-record. . .less by Dave on February 25 2008, 08:46 Find this comment inappropriate? Report it

Excellent! but you say......."and (Mbeki)was then thrown out as leader by his own party - precisely because his ambitions for a third term were seen as a threat to democracy." Surely he was thrown out for non delivery to the poor masses in the face of . .more continued 'obvious' white wealth, and Jacob Zuma will attend to this much more strongly? . .less by Melanin challenged African on February 25 2008, 09:54 Find this comment inappropriate? Report it

But.... surely The Republic of Panglossia IS the best of all possible places to be? How could it be otherwise. Surely Mbeki is avuncular in nature and generous in spirit? by Polyanna on February 25 2008, 15:13 Find this comment inappropriate? Report it

The economy is being managed to fail. our own brand of homo sapiens-kleptocraticus has quickly twigged to the personal aggrandisement available when SA is run on the Nigeria/Congo model. Does anyone with a functioning brain cell think that ESCOM . .more management have the collective nous to manage themselves out of the problem they got themselves into? The collapse of State and parastatal infrastructure provides the thieving fields required for the Nigeria/Congo model to work. In Africa 0.02% of the population get the mine and 99.98% get the shaft. . .less by Cassandra on February 25 2008, 15:17 Find this comment inappropriate? Report it

put it this way.... ... why did God create Africans if not to show that: a/. He has a sense of humour b/. things can (and generally should) be done differently. Of course, in doing so He, because He is kind and good, gave Africa to the Africans and thus . .more revealed His sense of irony too. . .less by Voltaire on February 25 2008, 16:09 Find this comment inappropriate? Report it

my email sorry about that folks. Please send comments direct to me at my email address by Voltaire (again) on February 25 2008, 16:11 Find this comment inappropriate? Report it

damnation!! why did my email address not appear? it is: V@happinessishalfwayupamangotree.com by Voltaire on February 25 2008, 16:17 Find this comment inappropriate? Report it

1001 nights with Scheherazade Brilliant brilliant brillaint! My dear Mr Myburgh, I hope you realize that you can never again be a politician. But perhaps you are the kind of leader we need? Taking from the introductory notes to my copy (John Butt, Penguin . .more Classics): Included in a voyage of suffering and torture, Voltaire takes his representative of mankind to that Paradise of eighteenth-century philosophers, the imaginary State conducted on principles of Pure Reason. (Our modern-day communist philosopher kings would certainly agree). Candide here finds all that eighteenth-century Man of Reason could desire – a society in which all physical requirements are supplied, and where no one needs to go to law; where men have simplified religious belief to the lowest common denominator of natural religion; where neither crime nor war exist; where the achievements of science are respected; and where men enjoy equality and fraternity. This was certainly the best of all possible worlds, and Candide immediately recognized it; but he is unhappy in Paradise, because the lovely Cunegonde is not there. Candide continues the search for the love of his life. When Candide finally catches up with Cunegonde, ravished by a ludicrous variety of tragedy and misfortune, she reminds him of his promises to marry her. Cunegonde however did not know that she had grown so terribly ugly, “since no one had told her”. If Candide’s adventures of suffering and his reversals of fortune prepared him to face the reality that all may not be well, two chance visits teach him the principle lessons which Voltaire wishes to convey. A Turkish philosopher shows him the uselessness of metaphysical speculation, and a Turkish farmer the value of work. Candide finally goes home with the resolution to silence his mentor, Dr Pangloss, a ‘metaphysico-theologo-cosmolo-nigologist’ of unflinching optimism, and set his friends to a profitable exercise of their talents. The story ends with the conclusion: “We must work without arguing, that is the only way to make life bearable.” Hope at last. Perhaps we in South Africa will now come to terms with the fact that the beauty of our ideologies lie in ruin. The way forward is clearly to stop the denial and the metaphysical escapism. We need to do the simple things that have been proven to work successfully all over the world. We need to make decisions and to stop the endless politicking. We need simple, rational, inclusive and pragmatic solutions. Above all, we need to start working, for diligence and hard work is the only way to create wealth and end suffering. . .less by Jack on February 25 2008, 23:52 Find this comment inappropriate? Report it

using satire Dear Mr Myburgh It is good to learn that I am not alone with my thoughts concerning the honky-tonk optimism prevalent in South African society. In Candide, Voltaire attacks a specific philosophy of his time, Leibnizian optimism. That form . .more of optimism, focused on the world as it is in its presence. In contrast, Afro-optimism focuses on the future. The world as is, verses the world as it will be. Leibniz used his philosophy to justified the powers given to the monarchs. As monarchs did, so does the ANC suffer from allusions of grandeur, in that it believes itself to be the best party, forming the only possible government. That is where the similarities stop. It is fundamental to ANC politics that it wants to change the present society to some utopian future form. By implication the ANC admits that the situation at present, for whatever historic reasons they blame, isn’t all rosy. Like the ANC, Afro-optimists are motivated by visions of a transformed and better society. On this point, Afro-optimism distinguishes itself from Leibnizian optimism. For Leibniz said; the world as is, is best and needs no changing. Hair-splitting? Yes. However, if we want to attack Afro-optimism, we should be aware of the difference. It makes Candide, as Voltaire wrote it, incompatible to our situation. Other then that, I think Voltaire’s strategy of using satire is a great weapon of choice. For people don’t need education to grasp humour. Furthermore idealists don’t need much brains to reconsider their convictions when others are laughing at them. Thank you, . .less by Roland Kuchling on February 26 2008, 13:22 Find this comment inappropriate? Report it

Principles let's get a couple of things straight before you lot of umlungus start confusing the issue by talking, candidly, about Volts and power. The ANC is a party of principles. And if you don't like those principles we have lots of others in our filing . .more systems which we can use . So, to recap; like us and bend to our persuasion on our principles. if we find that not enough of the pawest of the paw are doing so we will change our principles. it's easy isn't it? Now, about remaining in power until the second coming of Christ? care to challenge me on that? . .less by Shower-taking kanga lover on February 26 2008, 16:30 Find this comment inappropriate? Report it

A great contribution by Roland Kuchling … but do you know that this would not have been able with Moneyweb’s new dysfunctional system. The new system is inconsistent and usually incapable of uploading more than a few words. Does Alec not realize then the damage that this new incompetent system . .more does to his brand? Alec? . .less by Jack on February 26 2008, 17:57 Find this comment inappropriate? Report it

Optimism Hi Roland, Thanks for the considered reply. My response would be that in this essay I am not claiming the ANC's ideological orientation is Optimistic. As you correctly say it seeks to transform an existing order which it regards as illegitimate and . .more unjust. I am rather dealing with the arguments of specific intellectuals and commentators in South Africa over the past decade. Such individuals often came from a liberal tradition - but sought rationalise illiberal ANC actions in this particular way (that they were 'all for the best'). I do not use the term 'Afro-optimism' in the article, and it is not really what I was addressing. . .less by James on February 26 2008, 22:34 Find this comment inappropriate? Report it

Afro-optimism and the Optimism of the liberal tradition It seems to me that Afro-optimism, and the Optimism of the liberal tradition, are indeed fundamentally interlinked. Liberal intellectuals have forever provided Africa with both the excuses required, and the eclectic mix of rational philosophies essential, . .more for the African elite to maintain itself at home and in a sophisticated modern world. As I have claimed earlier, this is a fundamental ingredient of Afro-optimism. It is a sad observation that Afro-optimism remains largely unshaken by the torturous erosion of the state under Mbeki you refer to in your essay. Afro-optimism responds to the unwelcome evidence of reality only by denial and accusations of racism and Afro-pessimism. The flickering hope you refer to, as a result of these events, “having struck a (possibly) mortal blow against Optimism,” is the hope that, perhaps those who help sustain Afro-optimism with their obviously misguided liberal intellectualism, will finally come to realise that all is not well and that more of Mbeki’s ‘Africanisation’ will result only in more of the same problems for which Africa have been seeking excuses and blaming others in the past. The hope is that Afro-optimism will be eroded. The frightening danger is that the erosion of Afro-optimism by an abandoning liberal support base and an unfolding market reality, will merely serve to accelerate a radicalisation of Afro-optimism into an angry and petulant reactionary-revolutionary response. . .less by Jack on February 27 2008, 09:22 Find this comment inappropriate? Report it

SA-liberal optimism Hello James In my reply to your article I got carried away with my own thoughts, forgetting to focus on your article. I’m sorry… Your article criticises, individuals and groups who gullibly except and justify present day ANC-government . .more decisions without question. They naively expect positive outcome to dubious actions and suppress all debate about these deeds. Yes, to them Voltaire’s work is relevant, because theirs is a optimism in our current time. It’s good of you to kick their passive asses. And you are right to follow up, I should not equate the generic optimism, characteristic of these people and groups, with the specific form of Afro-optimism, which is future orientated. They are not the same, but as Jack is right to say, the two forms are interlinked. Why? Because they tend to be preached by one and the same people. I deviated from your theme, to argue about the ANC policy of transformation. This policy is supported by South African liberals. Furthermore, the policy is a result of an ideology which is underscored by the specific philosophy of Afro-optimism. Why else would the ANC and SA liberals seek to transform our society, if not to turn the future of our country into their utopian visions? Regards, . .less by Roland Kuchling on February 27 2008, 15:49 Find this comment inappropriate? Report it

SA-liberal Optimism I have always thought Liberal Optimism to be a form of social disease, found in progressive European cultures. Liberal Optimism is borne out of the restless European soul’s search for Meaning. The Liberal Optimist’s disgruntled state is caused by the . .more state of advancement in his own culture that makes radical progress in his own environment impossible and undesirable. The Liberal Optimist is by nature less interested in current reality than in some imagined projection of future possibility. This personality orientation is, when manifested in the extreme, found in the activist, and is normally not rewarded by practically any economy. The Liberal Optimist therefore feels marginalized by his own culture and therefore seeks Meaning elsewhere. Exasperated and filled with self-loathing and a petulant and determined desire to express their inner restlessness, and to attain Significance, they seek a Cause. As, by their very flaky orientation, they come to realise their own irrelevance in the creation of material wealth, and proceed to claim the higher ground by ‘fighting’ for causes that ultimately seek to embarrass those parts of their own culture that they perceive to have eschewed them and caused their shame. From this nauseating pathology follows two behavioural expressions that are ultimately adopted and embraced as essential ingredients of Afro-optimism. The one provides the future orientation and the intellectual basis for the Utopian visions required by Afro-optimism. The other provides the elaborate system of excuses and the definition of the enemy – necessarily anchored in the Liberal Optimist’s own tortured resentment of European culture. As we have established, the Afro-Optimist seeks to mobilise the commitment and the resources of the collective. This is done, on the one hand, by presenting an enemy that is held responsible for the squalor that is the inevitable product of the philosophy of Afro-Optimism, and on the other hand, by presenting a vision of a Utopian future that is presented as the reward for present subservience, suffering and sacrifice. The inevitable cycle of increasing squalor and deprivation naturally feeds the psychological needs of the Liberal Optimist on the one hand, and on the other, enhance the status of the enemy that is constructed as the object of popular anger. This virtuous cycle happens while the increasing gap between reality and Utopian utopia makes the commitment to the agenda of the Afro-Optimist, and the ‘fight’ lead by the elite, ever more compelling. If ever there has been an example of an escalating symbiotic relationship, this must be it. Afro-Optimism and Liberal Optimism NEED each other. They NEED each other! . .less by Jack on February 28 2008, 08:51 Find this comment inappropriate? Report it

To Roland Kuchling - Afro-optimism vs. Leibnizian optimism Just as Leibniz used his philosophy to justify the powers given to the monarchs, so Afro-optimism seeks to justify and entrench the position and privileges of its elite. Both seek to justify the present even if Afro-optimism justifies the present in . .more terms of a future promise. Leibniz was a great mathematician who is understood to have discovered calculus independently of Newton, and his notation is actually the one in general use today. He was, along with René Descartes and Baruch Spinoza, one of the three great 17th century rationalists. In philosophy, he is most remembered for optimism, i.e. his conclusion that our universe is, in a restricted sense, the best possible one God could have made. As OED sums it up, "the actual world is the ‘best of all possible worlds', being chosen by the Creator as that in which most good could be obtained at the cost of the least evil." In some rational sense therefore, our suffering has some function in the manifestation of the best possible order, for the greater good. Afro-optimism has none of the philosophical and rational rigor of Leibnizian optimism. Afro-optimism is an eclectic mix of disparate philosophies, compiled and imbedded in the system of the African cultural worldview. This system basically adopts any system of thought that can justify whatever serves the interests of its elite, even if these philosophies are deeply incompatible. The interest of the elite is first and foremost to pacify and garner the support of the collective. The elite needs to consolidate its hegemony and justify its inevitably cynical and self-serving exercise of power. It does so by creating the illusion that they are fighting a phantasmogorical enemy in the interest of the collective. This omnipotent enemy, with its tentacles into the past, provides the basis for rationalising a present that would otherwise tend to undermine the self-confidence of the system, and ultimately justifies the position of the elite as a temporary compromise in order for this privileged elite to move towards the realisation of some utopian future. The conception of an evil enemy and the promise of an utopian future is merely an excuse for the elite to maintain its privileged position without effective challenge. Far from achieving Utopian advancement, Afro-optimism achieves Africa. The mandate to advance turns out to be a fraudulent social contract, in which the elite has no real intention to perform. The sustainability of Afro-optimism depends on focussing the collective’s expectations not on the achievement of actual progress, but on the evil counterweight of an ubiquitous enemy. While there is a vague promise of future relief, the actual focus is on today's struggle and yesterday's injustice. This system of Afro-optimism achieves only the self-aggrandisement of the elite and serves to anaesthetise any hint of accountability dissuade a rational analysis of cause-and-effect. Rather, we hear endless references to the injustices of the past and the fight and the struggle of the present, while the very basics of actually working towards a better future is completely neglected. Far from taking any clear steps into a brighter future, Africa opts to spend another day in the present, dabbling in self-pity with its reference to the past. The success of this system is evident throughout Africa and requires no more exposition. What Afro-optimism and Leibnizian optimism have in common is that it requires of the suffering observer to remain supportive of the system, for it is rationalised to be a minor distraction in a system that ultimately serves the common good. Both systems of Optimism stir up passivity, apathy, and inaction. Both systems serve up the sedatives of complacency and self-delusion. Both achieve the mania of insisting “all is well when all is by no means well." The Leibnizian optimism reflects the zeitgeist of the 17th and 18th century, the age when Newton conceived the laws of nature, based on the concept of cause and effect, and a thinking that ultimately impies balance of forces and continuity in a clockwork universe. Afro-optimism reflects the incessant reality of the squalor and depravity, which is the natural product of the system of Afro-optimism. The focus on the future, that you suggest makes Afro-optimism inimitable, turns out to be not intrinsic to a deeper philosophy, but merely an essential device of political opportunism. As we have all come to realise, the very thought that the ANC, as the champions of our own brand of Afro-optimists, are motivated by visions of a transformed and better society, is superficial nonsense. Where Leibnizian optimism refers to a rational conception of balance, Afro-optimism refers mindlessly to a vague and religious conception of a heavenly future as the ultimate reward for submissive suffering and sacrifice. Like Voltaire, the Mbeki presidency has severely tested the belief that ‘all is for the best' by subjecting his country to depredations and misfortune. The rational citizen of the RSA is therefore a suffering Candide, and we will eventually arrive at the same conclusions - that our Optimism has been misplaced and our acquiescence serves only to sustain what is evil and ultimately requires rejection. Afro-optimism is clearly the enemy of Progress. The obvious alternative is the emergence of “a widespread recognition that things will carry on getting worse for as long as people avoid confronting hard truths and keep mindlessly insisting that things are for the best.” . .less by Jack on February 27 2008, 08:23 Find this comment inappropriate? Report it

An attempt to define Afro-optimism Dear Jack Firstly, I want to thank you for making such an effort with your detailed posts. I appreciate your informed arguments. It’s agreed, Mr Myburgh’s article and all the contributors comments, are great fun. “Far from achieving . .more Utopian advancement, Afro-optimism achieves Africa.” That’s just brilliant. This morning I found a similar statement, which you might appreciate: “The socialist system has no mistakes. It is the mistake.” Lets get down to business, for you gave me lots of work to do: Before challenging Afro-optimism we should start with listing its characteristics and then attempt to define it. I summed up and listed the characteristics you identified as follows… The elite: Afro-optimism entrenches the privileges of the elite, in that it spares them from taking responsibility for their actions and only serves their self-aggrandisement. The collective: Afro-optimism claims to represent the interests of the collective, but only serves to pacify and garner support. A pseudo-philosophy: Founded in African cultural worldview and a collaged plethora of other ideologies, Afro-optimism lacks rational rigor. As such Afro-optimism does not qualify as philosophy but as a political device. It takes its queue from religious fanaticism and therefore requires unwavering devotion to its doctrines. Its workings: Afro-optimism suppresses rational analysis by focusing all attention on perceived injustices from the past and present. It is sustained by expectations and not achievements, for it justifies its shortcomings with the promise of a utopian future. Its effects: Afro-optimism neglects to work towards a sustainable future, in that it promotes self-pity, passivity and apathy. The result is squalor and depravity. The product of Afro-optimism is self-delusion and not progress. From the above, a definition could be: Afro-optimism is a manipulative propaganda tool, which works on the human fear of an uncertain future, in aim of upholding power with the African elite resulting in the stagnated society and economy evident in the Africa of today. To me a metaphor for Afro-optimists is, a bunch of alcoholics hanging out in a cheap pub. Just addicts living in a state of denial, forever hopping that they can somehow live with their inebriated state. I know how they feel, I was one myself… . .less by Roland Kuchling on February 27 2008, 15:53 Find this comment inappropriate? Report it

Therefore : All FORM and no SUBSTANCE ! Afro-optimism relies on projecting FORM without ever allowing interrogation of SUBSTANCE. It manifests in its art as cool dudes chanting primal guttural grunts and dissonant brutish choreography. It speaks in rumbling and thundering tones and assumes . .more great volumes of space. It meets the refined restraint and moderation of other cultures with pushy suggestions of brutal force. It poses naked bodily deportment and displays its gluttony and greed with intemperance and excess. It POSES with the artifacts of the cultures it despises as if it were the deserved loot of their cultural supremacy. (BMW and Gucci). Its achievement is that it siphons enough wealth to make a small elite look GOOD. It brooks no examination. It accepts no accountability. It CONSUMES, and therefore it IS. . .less by Jack on February 28 2008, 09:18 Find this comment inappropriate? Report it

Refining work on the definition of Afro-optimism Lets not get blinded by our own arguments. We should anticipate the counter arguments of the proponents of Afro-optimism. I suggest their words would be something like this: Afro-optimism is a tendency to expect the best possible . .more future for Africa and its people. It envisions the best qualities in African society. It is an expression of confidence of its people and hope for the affluence to come. Now we need to bring the our and their arguments together, to derive at an objective definition… but I got errands to run, so more later. . .less by Roland on February 28 2008, 14:37 Find this comment inappropriate? Report it

I await with anticipation Quite right. We have defined Leibnizian optimism from the perspective of its adherents and need to define Afro-optimism similarly. But do not forget the structure of Leibnizian optimism - "the actual world is the ‘best of all possible worlds', . .more being chosen by the Creator as that in which most good could be obtained at the cost of the least evil," and we need to refer to the basic philosophy of Marx. Afro-optimism must tilt Leibnizian optimism forward, offering the best possible world for the victors of the great battle of today. It must sanitize and secularize the argument to refer to communist rationalism as the basis of the Utopian ideal. It must define their worldview as a battle between those who aspire to this global Utopian purpose and those who have narrow selfish provincial and necessarily short-term shortsighted interests. It must place African values at the center of the solution to all the world’s problems. It must, must, must, above all, provide the elite with unfettered and unrestricted powers to govern in the best interest of the collective, with a clear future orientation and vague promises of utopian delivery. It must, must, must provide the elite with unrestricted privileges to express the African ideal. . .less by Jack on February 28 2008, 16:37 Find this comment inappropriate? Report it

How’s this for a definition? Afro-optimism is an attitude which presupposes Africa’s future will be inhabitant by an altruistic and affluent society. It recognizes the destruction of traditional African societies by the capitalist system as the cause for past and present . .more suffering. Inspired by the ancestors, Afro-optimists confidently strive to create a harmonious society lacking human suffering which thereby can set an example for the rest of humanity to follow. As a predetermined political system proponents of Afro-optimism can only act in the very best interest of society at large. . .less by Roland on February 28 2008, 23:28 Find this comment inappropriate? Report it

After some more revision… I typed Afro-optimism into Wikipedia. The result: There is no page with that title, but a 100% relevance to the Nigerian national soccer team. So now I will enter this definition: Definition: Afro-optimism is an attitude which . .more presupposes Africa’s future will be inhabited by an altruistic and affluent society. Afro-optimist assert that the colonialist-capitalist system destroyed traditional African societies, thereby causing the past and present poverty. However, inspired by ancestral tribal customs, Afro-optimists confidently strive to create a harmonious society devoid of human suffering, which thereby can set an example for the rest of humanity to follow. Due to the vision of a predetermined future, proponents of Afro-optimism as a political ideal, can only but act in the very best interests of Africa’s populace. . .less by Roland on February 29 2008, 17:55 Find this comment inappropriate? Report it

a brief comment on definitions Conceptually, I think it might be useful to draw a distinction between 'African nationalism' (or whatever you choose to call the ideology of our rulers) and 'Afro optimism' which I would see more as the Western (non) response to that ideology. Afro . .more optimism is the belief that policies which led to the ruin of the last African polity, will succeed when applied to the next African polity. There is something fanatical about it. Quite apart from the indifference to experience, there is the sentiment the few doubters who question the tenets of the faith are actually threatening everybody's salvation. Hence, the attack on anyone questioning the advisability of implementing destructive policies as an 'Afro pessimist'. . .less by James on March 01 2008, 12:24 Find this comment inappropriate? Report it

Good to hear your still on board I haven’t placed my definition into Wikipedia yet, opting to do some more research. Besides bloggs, newspaper articles and vaguely related sociology papers, one book was published called Afro-optimism. Its written by Ebere Onwudiwe, Minabere Ibelema. You . .more can read parts of its predictable content at http://www.questia.com/PM.qst?a=o&d=102017691 I like your ideas on the need to clarify the abusive tendencies of Afro-optimists on Afro-pessimism. Also the relationship between the ideology serving as justification for policies and the repeated disasters that result from those policies have to be shown. I want to shorten the definition to its core, which I feel is best represented by “Afro-optimism is an attitude, which presupposes Africa’s future, will be inhabited by an altruistic and affluent society.” Then I’d like its characteristics listed, background info and origin narrated, give speculation on its impact on society and finally voice our counter viewpoint. . .less by Roland on March 01 2008, 22:43 Find this comment inappropriate? Report it

Defining Afro-Optimism THE REQUIREMENTS OF THE DEFINITION Some research from Wikipedia itself: In classical thought, a definition was taken to be a statement of the essence of a thing. Aristotle had it that an object's essential attributes form its . .more "essential nature", and that a definition of the object must include these essential attributes. Traditionally, a definition consists of the genus (the family) of thing to which the defined thing belongs, and the differentia (the distinguishing feature which marks it off from other members of the same family). Thus 'triangle' is defined as 'a plane figure (genus) bounded by three straight sides (differentia).[4] A definition must set out the essential attributes of the thing defined. An intensional definition, also called a connotative definition, specifies the necessary and sufficient conditions for a thing being a member of a specific set. Any definition that attempts to set out the essence of something, such as that by genus and differentia, is an intensional definition. The definition must not be too wide or too narrow. It must be applicable to everything to which the defined term applies (i.e. not miss anything out), and to no other objects (i.e. not include any things to which the defined term would not truly apply). A definition should not be negative where it can be positive. Our definition should seek to define Afro-Optimism in a way that uniquely describes what we mean in a way that will be useful to Philosophy, Political Philosophy, Sociology and Psychology, and particularly those areas of Psychology that are concerned with the psychology as a system or a social ecology. A DEFINITION OF AFRO-OPTIMISM “Afro-Optimism is the worldview that promises to realize a future vision of a fair global order in which Africa will finally take its rightful place amongst the peoples of the world. The implied international reform will necessarily be inspired by African wisdom and its humane social traditions. The African culture and its value systems will in essence play a central role in creating this Utopian global society in which the worth and dignity of the African people will be realized and its magnificence ultimately appreciated by all. “Afro-Optimism assumes that the failure of the last African polity is entirely explained by an evil conspiracy and that a persistence with its same policies and approach will ultimately succeed if the African people were to endure the ongoing suffering and sacrifice. “The strategy of the Afro-Optimist is to invest in the elite unfettered and unrestrained powers, allowing it to govern in the spirit of Afro-Optimism and in the best interest of the collective, and it confers on the elite such unrestricted privileges to express the African ideal. “Afro-Optimism requires of the collective unquestioning support and sacrifice.” THE ESSENCE OF AFRO-OPTIMISM Essential features of Afro-Optimism - Seeks to restore the dignity of the African people. - Afro-Optimism inherently believe that the world is an unfair place, driven by omnipotent evil forces, and that the adherence to Afro-Optimism will ultimately allow GOOD to prevail in creating a fair and utopian world for all. - The vague promises of future utopian delivery are essential to anaesthetising its society into compliant inaction and acquiescence. - Afro-Optimism ultimately creates a corrupt ruling class by investing absolute power in its rulers, without any effective checks and balances on either the exercise of power or their enjoyment of privilege. - The underlying philosophy provides the rationale for ignoring unhelpful references to REALITY by creating the necessary excuses (in the form of an omnipotent enemy) and an expectation of delayed gratification for suffering today’s failure (Utopia). - Afro-Optimism takes from traditional African belief systems the idea that anything can be blamed on something else and that an omnipotent evil causes all negative outcomes. The idea of accountability is thus essentially missing from Afro-Optimism. Accountability is replaced by blaming external forces. (The intellectual rationale for entrenching UNACCOUNTABLITY should be included in our definition). - Afro-Optimism believes that the same policies which led to the ruin of the last African polity, will succeed when applied to the next African polity (James) - The sustainability of Afro-Optimism is achieved by engendering the associated mindset that requires a certain fanatical observance of the tenets of Afro-Optimism. It labels anyone who questions either the philosophy of Afro-Optimism, or the behaviour of the elite executive class, as subversive and it labels the critique of external commentators who questioning the advisability of its policies as 'Afro pessimist'. COMMENT ON ROLAND – 28/2 - The promise of a Utopian future remains essentially undefined in Afro-Optimism. The purpose of this philosophic devise is not so much to set a clear goal towards which to work, but to pacify the collective. I therefore prefer to leave this essential concept of Afro-Optimism deliberately open, merely referring to a “Utopian” vision. - I do not think we need to refer to a specific cause of the destruction of traditional African societies as the capitalist system and thereby make it the cause for past and present suffering. It would be a false assertion and I do not believe it to be an essential belief of the Afro-Optimist either. (I believe that the squalor of Africa today stems from the failed response of Afro-Optimism to the challenges of a modern integrating world). Afro-Optimism takes from traditional African belief systems the idea that anything can be blamed on something else and that an omnipotent evil causes all negative outcomes. The idea of ACCOUNTABILITY is thus essentially missing from Afro-Optimism. Accountability is replaced by blaming external forces. This is an essential feature of Afro-Optimism that provides an important measure of differentiation from more successful social philosophies. COMMENT ON ROLAND – 29/2 - See my previous note on rather using the vague term of “Utopian” than the more precise description of an altruistic and affluent society. - See my previous notes on the need to avoid the analysis of “colonialist-capitalist system having destroyed traditional African societies, thereby causing the past and present poverty.” - While there is an implied reference to ancestral tribal customs the Afro-Optimist at other times prefers to pose as an enlightened rational intellectual and is embarrassed by references to these customs and beliefs. I therefore do not think it sustainable to refer to these in the definition though it may be very relevant in the further analysis of Afro-Optimism as a study. - I’m not sure we should credit the Afro-Optimist with actively striving towards anything. Afro-Optimism is a counter-reaction to anyone who questions the motives and actions of the African elite who, as it emerges with regularity, is clueless and often proven not to have a plan. - The idea that Africa will somehow show the rest of humanity the way to a more altruistic and affluent society is essential though. - The assumption that the powerful class of Afro-Optimists act in the very best interests of Africa’s populace is important. COMMENT ON JAMES – 01/3 While James’ essay uses satire to expose the Optimist in the liberal tradition here in SA, Roland introduces the concept of ‘Afro-Optimism’ to describe the mindset of the new ruling class. We have therefore drawn a distinction between what we have called the LIBERAL OPTIMIST and the AFRO-OPTIMIST. I fully agree with James’ analysis of this species as providing a kind of Western non-response to the problems of Africa, thereby shielding the AFRO-OPTIMIST from the need to deal with either the factual reality; the discontent of the non-African component of the SA society; or with the external criticism that would otherwise have been difficult to resist without undermining its position in the international community. The concept of Afro-Optimism has grown to describe a generic mindset in Africa’s disposition in a global international world. We have also sought to describe the essential symbiotic relationship between the Afro-Optimist and the Liberal Optimist and that is why James’ definition and description of the one turns out to be an essential component of the definition and description of the other. As I have argued, Afro-Optimism and the Liberal Optimism ultimately each adopted and embraced the essential ingredients of the other in a symbiosis of mutual dependency. I have earlier attempted to describe the rather sad pathology of the Liberal Optimist as a form of social cancer of the otherwise healthy liberal European culture that continuously searches for meaning and questions its own assumptions. The Liberal Optimist is a self-loathing creature that takes on ‘good’ causes but does so in an unbalanced way that ultimately harms the interests and sustainability of the system that produced and empowered him to pursue his agenda. Typical examples are global cooling, global heating, ascribing the world’s problems to Western progress while promoting progress elsewhere, African underdevelopment, rainforests etc. COMMENT ON ROLAND – 01/3 I think, in defining this concept, that we should be scientific and we should research the philosophy of defining a concept in the first place. We will not be able to keep it short, as the philosophies of Afro-Optimism have not been distilled by its own adherents into something with a rigorous core idea. It is by nature opportunistic and while it vaguely promises a wonderful future for all, it provides the basis for a corrupt abuse of the power it confers on its leaders, thereby making it impossible to collapse intention and process into a single comprehensive notion. How do you reduce an ideology that promises the ultimate ideals, to which all decent human beings strive, with the reality of “ideology that serve as justification for policies and the repeated disasters that result from those policies” as you say? Regards . .less by Jack on March 02 2008, 09:39 Find this comment inappropriate? Report it

Addendum I have added an essential notion: "Afro-Optimism therefore lacks the faculty of critical introspection and renewal." after the point - - Afro-Optimism believes that the same policies which led to the ruin of the . .more last African polity, will succeed when applied to the next African polity (James). Afro-Optimism therefore lacks the faculty of critical introspection and renewal. THE ESSENCE OF AFRO-OPTIMISM Essential features of Afro-Optimism are: - Seeks to restore the dignity of the African people. - Afro-Optimism inherently believes that the world is an unfair place, driven by omnipotent evil forces, and that the adherence to Afro-Optimism will ultimately allow GOOD to prevail in creating a fair and utopian world for all. - The vague promises of future utopian delivery are essential to anaesthetising its society into compliant inaction and acquiescence. - Afro-Optimism ultimately creates a corrupt ruling class by investing absolute power in its rulers, without any effective checks and balances on either the exercise of power or the elite’s enjoyment of privilege. - The underlying philosophy provides the rationale for ignoring unhelpful references to REALITY by creating the necessary excuses (in the form of an omnipotent enemy) and an expectation of delayed gratification for suffering today’s failure (Utopia). - Afro-Optimism takes from traditional African belief systems the idea that anything can be blamed on something else and that an omnipotent evil causes all negative outcomes. The idea of ACCOUNTABILITY is thus essentially missing from Afro-Optimism. Accountability is replaced by blaming external forces. (The intellectual rationale for entrenching UNACCOUNTABILITY should be included in our definition). - Afro-Optimism believes that the same policies which led to the ruin of the last African polity, will succeed when applied to the next African polity (James). Afro-Optimism therefore lacks the faculty of critical introspection and renewal. - The sustainability of Afro-Optimism is achieved by engendering the associated mindset that requires a certain fanatical observance of the tenets of Afro-Optimism. It labels anyone who questions either the philosophy of Afro-Optimism, or the behaviour of the elite executive class, as subversive and it labels the critique of external commentators who questioning the advisability of its policies as 'Afro pessimist'. . .less by Jack on March 02 2008, 09:53 Find this comment inappropriate? Report it

In answer… Jack I agree with your saying; Afro-Optimism… “provides the basis for corrupt abuse of the power it confers on its leader.” However, does the implication, the result of Afro-Optimism; belong in its definition? The CEO of Anglo-American, . .more Cynthia Carroll, subscribe to Afro-Optimism (http://www.busrep.co.za/index.php?fSectionId=2513&fArticleId=4245319), as do many other SA liberals, for e.g. Prof Steven Friedman, from the Mail and Guardian’s Thought Leader. I doubt that these people would agree to our definition if it states: “The strategy of the Afro-Optimist is to invest in the elite’s unfettered and unrestrained power,…”. If we want to point out the fallacies of Afro-optimism, we need to get the Afro-Optimists to agree to our definition. We need to pin them down on their terms, otherwise they will continue to argue with generalised accusations, and conceal themselves in a the thick fog of political correctness. I listed the genus’s and differentia as I see them: Genus: - it is a believe, because it lacks logical proof. - it is an attitude, a mindset, a opinion, a outlook on life. - it is idealistic, (utopian?) - ? - ? - ? Differentia (distinguishing features) - it is an attitude, in specific regard to the future - it applies to African societies - it is a mixture of Western ideas and African traditions - it seeks to restore the dignity of African people - it does not qualify as a classical western philosophy because it lacks universal, rational rigor. - it believes that the world as it is now, is an unfair. - it believes that adherence to afro-optimism will allow good to prevail - it believes today’s poverty will be rewarded with tomorrows affluence - Afro-optimist are of the opinion that focus on the negative aspects of African society, exacerbate the problems. - There are success stories to be found in postcolonial Africa and according to Afro-optimists these successes are an indication for a bright future. - Afro-optimist asserts that the colonialist-capitalist system destroyed traditional African societies, thereby causing past and present poverty. - They believe, Africa’s future will set an positive example for the rest of humanity. - They think Afro-Optimists can only but act in the very best interests of Africa’s populace - It labels the critique of external commentators who questioning the advisability of its policies as 'Afro pessimist'. - ? - ? - ? I have my problems with the following essential features of Afro-Optimism which you listed, because I do not think that Afro-Optimists will agree to them: - Afro-Optimism believes that the same policies which led to the ruin of the last African polity, will succeed when applied to the next African polity (James). Afro-Optimism therefore lacks the faculty of critical introspection and renewal. - Afro-Optimism inherently believes that the world is driven by omnipotent evil forces. - The vague promises of future utopian delivery are essential to anaesthetising its society into compliant inaction and acquiescence. ---(this is a result, not a feature)--- - Afro-Optimism ultimately creates a corrupt ruling class by investing absolute power in its rulers, without any effective checks and balances on either the exercise of power or the elite’s enjoyment of privilege. ---(this is a result, not a feature)--- - The underlying philosophy provides the rationale for ignoring unhelpful references to REALITY by creating the necessary excuses in the form of an omnipotent enemy. - Afro-Optimism takes from traditional African belief systems the idea that anything can be blamed on something else and that an omnipotent evil causes all negative outcomes. The idea of ACCOUNTABILITY is thus essentially missing from Afro-Optimism. Accountability is replaced by blaming external forces. (The intellectual rationale for entrenching UNACCOUNTABILITY should be included in our definition). ---(another end-result, not a feature)--- - Afro-Optimism believes that the same policies which led to the ruin of the last African polity, will succeed when applied to the next African polity (James). Afro-Optimism therefore lacks the faculty of critical introspection and renewal. - The sustainability of Afro-Optimism is achieved by engendering the associated mindset that requires a certain fanatical observance of the tenets of Afro-Optimism. It labels anyone who questions either the philosophy of Afro-Optimism, or the behaviour of the elite executive class, as subversive. Once we have Afro-Optimism pined down we can point out the disastrous end-results of Afro-Optimism’s combined features, using common sense and logics. . .less by Roland on March 02 2008, 14:49 Find this comment inappropriate? Report it

Some more thoughts… Jack I do think that a common feature of all Afro-Optimists is their blaming colonial and or capitalist systems for the failings of the past and present. This corresponds to their habit of always blaming some “evil” force, it just identifies that . .more perceived evil. By implication it demonstrates the socialist or, at best, politically correct - at worst, communist, tendencies of Afro-Optimist. I would love to include the lack of accountability into the definition. I just don’t know how we are going to get it passed the Afro-Optimists without their protest. We have to chose our words such, that unaccountability becomes a logical conclusion of the combined features. When talking about ancestral tribal customs I was thinking of that ubunthu gibberish they are forever staging diatribes on. I wanted to make it clear that the ideology is uniquely African… but maybe it is overkill, considering its name being: “Afro”-Optimism. So yea we can scrap it out. You are right I shouldn’t use the word “striving”. With the clause “confidently strive to create a harmonious society…” I wanted to show that they do not question themselves… thus the use of “confidently”. I can rephrase that: “Afro-Optimist are confident that a harmonious society will someday be created.” That’s pretty good, I like the passive-form, implying that it will be done for them; they don’t have to do anything. . .less by Roland on March 02 2008, 20:19 Find this comment inappropriate? Report it

Thoughts on All Evil… Hi Roland, I think there are a few things we need to think of before we can take the definition of the definition forward... I write about those later tonight. As far as the idea of ‘evil’ is concerned, I thought it to be more . .more general than drilling it down. The problem is even greater than that! It seems that in Africa we even have profoundly GOOD EVIL? Observe: the state and Eskom’s failure to provide power generation capacity is not due to third force activities, as Alec Erwin once suggested, (BAD EVIL of the non colonial form), but due to Afro-Optimism being proven to do better than what it itself expected, (i.e. GOOD EVIL). That is perhaps all nonsense but the point is that Afro-Optimism always has an excuse and the projection of an enemy is used to mobilize the resources of the collective and focus the minds of the leadership since Afro-Optimism does (per definition?) not have the ability to formulate a positive agenda. The essential ingredients are an omnipotent enemy; aversion to accountability (excuses); lack of control; lack of a positive plan; negative orientation. I therefore prefer the most general form to identify the Afro-Optimists obsession with a negative force. Regards . .less by Jack on March 02 2008, 21:07 Find this comment inappropriate? Report it

Two separate distinguishing features. Evening Jack Ok, I think I understand. I would state the feature using your term, negative forces, thus: Afro-Optimists discern negative forces that oppose and obstruct Africa’s perceived destiny. However another feature is: Afro-Optimists . .more assert that colonial and capitalist systems destroyed African societies. Besides their obsession to blame everything on some evil, they also have a obsession with colonialism and capitalism by itself. Both obsessions warrant to be distinguishing features. Regards, from Windhoek . .less by Roland on March 02 2008, 22:01 Find this comment inappropriate? Report it

An obsession with excuses? I would argue that the distinguishing feature is the way the avoidance of accountability is entrenched by posing excuses. Imperialism, Colonialism and Capitalism are merely the most dramatic examples of these excuses. Observing Afro-Optimism in our . .more day-to-day living reveals that Afro-Optimism produces Management by Excuses. A Reference, in the definition, to the assertion that colonial and capitalist systems destroyed African societies, will merely serve to undermine a fresh and objective analysis of the true performance of Afro-Optimism. I would like to stress that we need to find our inspiration not in the tired and emotionally charged ideological debates, but in our observations about why our infrastructure is collapsing, the mindset that leads to power outages, the worldview that results in sewerage running down the street, the belief systems that have caused the dilapidation of our roads and the lack of investment in our water supply systems. We need to be able to explain why the Afro-Optimist only moves when there is already a crisis and we need to be able to explain why it does not effect ongoing evolutionary development and maintenance. We should avoid the tired ideological debate and uncover the true nature of the management philosophy of the Afro-Optimist and why it clearly does not work. . .less by Jack on March 02 2008, 22:59 Find this comment inappropriate? Report it

Why the African lives on excuses Because his culture is based on the chance outcome of fate. He does not accept as the average non African does, that you are in charge of your own destiny. Instead his fate is determined by chance and the influence of the forefarther spirits. If you don't . .more accept that you can control your destiny, a number of issues become clearer - 1. A reactive instead of a proactive approach to life - ie what is the use of saving, making provision for the future, planning, maintaining or developing if the future is in the hands of others? 2. The absolute lack of accountablility and acceptance of responsibility - again how can you accept responsibility ior accountability if everything you do is controlled by outside forces? 3. The above obviously results in the predisposition to blame anything other than yourself for your predicament - it is also a required mechanism to soothe the deeply wounded ego. This also results in the absolute refusal to analyse a problem and acknowledge the root cause of problems, because this would amount to an acceptance of where the primary cause of lack of achievement lies. It is much easier to deny, and avoid getting involved in any logical debates. This also explains why no debate progresses beyond the loud announcements of slogans. . .less by Cynic on March 03 2008, 12:59 Find this comment inappropriate? Report it

A blank sheet for defining Afro-Optimism I’m very excited about the potential for the concept of Afro-Optimism to provide a framework of ideas that would ultimately serve to expose the true nature of the psychology and politics of African politics. You mention Cynthia Carroll . .more and other SA liberals, for e.g. Prof Steven Friedman as the Afro-Optimists you would like target for their buying into identifying themselves as such. We have to be clear in our minds about this. We can define the term Afro-Optimism as we wish. We have a clean sheet with only our deliberations above to refer to. I would prefer to define the term in such a way as that it may attract the most useful analysis and debate, and ultimately achieve elucidating the problems with African governance, that we have been trying to expose above, in a way that may lead to the true enlightenment of Africa... I have previously argued that we need to distinguish between the Liberal Optimist and the Afro-Optimist. I have argued that the two traditions are interlinked and mutually dependent. James’ satire attacks in my mind the Liberal Optimist which he himself argues is a group of specific intellectuals and commentators who came from a liberal tradition - but sought to rationalise illiberal ANC actions in this particular way (that they were 'all for the best'), to paraphrase James himself. My interest is in understanding not the Liberal Optimist per se, but the problem of Afro-Optimism, of which I have argued Liberal Optimism is but a necessary component. The Liberal Optimist is per definition an Afro-Optimist. I would argue that Afro-Optimism is the higher form and the subject of greater interest. I have myself been thinking about whether indeed it would be possible, or even desirable, to get the Afro-Optimists to agree to our description of them. But why will they allow themselves to be pinned down by subscribing to any definition that may prove to compromises them? My conclusion is that even the most open-minded person I would describe as being Afro-Optimist would be hesitant to subscribe to any meaningful definition we might put together. What you and I have identified as Afro-Optimism can only be sustained as long as it remains impervious to rational analysis. Afro-Optimism is essentially deceitful and manipulative of perception. It avoids to be tied down by reference to reality and is resisting of rational analysis. The entire world-view of the Afro-Optimist collapses immediately if he/she were to subscribe to the kind of analysis we have ascribed to them. Either the view of Afro-Optimism will be diluted to nothing or it will remain the analysis of one world-view by another. The tradition of the Afro-Optimist is very different from the traditions for Marx and Lenin and those who deliberately labelled themselves as Trotskyist communists. These traditions defined and differentiated themselves in terms of highly rational, consistent, coherent and logical arguments. The Afro-Optimist has none of these virtues and has defined his ideas in disparate and inconsitent argumets that serve only to defy rational analysis. Afro-Optimism therefore seems to me deceitful and unwilling to submit to either definition or analysis. Just like no one willingly submits to being labled and analysed as an ‘Afro-Pessimist’, the Afro-Optimist will also refuse to play along. It is however intellectually sustainable for a group of people to define the concepts of their analysis of any subject, even if the subject happens to be one that would normally be able to provide its own analysis and definition. The analysis of the observer and that of the subject, may however be so incompatible, that the self-analysis of the subject remains only useful as objective evidence for the analysis of the observer. Since the Afro-Optimist has not defined himself and is in fact resistant to definition and analysis, I have my doubts about the sensibility of trying to water down a definition to which the Afro-Optimist would subscribe. That would merely play into the hands of the Afro-Optimist whose greatest success is to have defied rational analysis for so long by his stratagems of obfuscation and emotional blackmail. Rather, a definition that would attract the most meaningful analysis and debate, from the perspective as we have argued above, would perhaps be the most meaningful one. Such a definition should assist with the challenge of cutting through the ‘thick fog of political correctness’ which Afro-Optimism has carefully constructed to protect itself from precisely the rational attack which we are facilitating. Above all, such a definition of Afro-Optimism would seek to facilitate a discussion that would expose the essential inconsistencies and faults of Afro-Optimism in order to bring true enlightenment to sub-Sahara Africa. I still feel the definition should attempt to tie together the high level principles that capture the ESSENTIAL FEATURES of the belief system of Afro-Optimism AS WE SEE IT. The difficulty, as discussed earlier, is that Afro-Optimism contains a disparate collection of ideas that are often incompatible and assimilated for opportunistic reasons. It may therefore be impossible to provide a short definition without loosing meaning and accuracy. It is therefore most important for us to agree on what these essential features are and how to elegantly tie them into a common definition; at the highest and most general sense applicable to all Afro-Optimism, AS WE SEE IT. . .less by Jack on March 02 2008, 22:35 Find this comment inappropriate? Report it

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ADDENDUM-2 : Another essential feature of Afro-Optimism In order for us to debate what it is that we speak of when we speak of Afro-Optimism, I add another essential feature as I see it. A feature that is central to the belief system of Afro-Optimism is the idea that an abundance of wealth and . .more prosperity can be unleashed through an ideological battle with the forces of Evil (negative forces). Afro-Optimism therefore emphasizes the political process over determined processes of creating material, cultural and intellectual capital favoured by the more successful cultures. In this feature of its belief system, Afro-Optimism it takes inspiration from Leninist Marxism. For now I would like to therefore expand my list of the Essential Features of Afro-Optimism to: - Seeks to restore the dignity of the African people. - Afro-Optimism inherently believes that the world is an unfair place, driven by omnipotent evil forces, and that the adherents to Afro-Optimism will ultimately allow GOOD to prevail in creating a fair and utopian world for all. - The vague promises of future utopian delivery are essential to anaesthetising its society into compliant inaction and acquiescence. - Afro-Optimism ultimately creates a corrupt ruling class by investing absolute power in its rulers, without any effective checks and balances on either the exercise of power or the elite’s enjoyment of privilege. - The underlying philosophy provides the rationale for ignoring unhelpful references to REALITY by creating the necessary excuses (in the form of an omnipotent enemy) and an expectation of delayed gratification for suffering today’s failure (Utopia). - Afro-Optimism takes from traditional African belief systems the idea that anything can be blamed on something else and that an omnipotent evil causes all negative outcomes. The idea of ACCOUNTABILITY is thus essentially missing from Afro-Optimism. Accountability is replaced by blaming external forces. (The intellectual rationale for entrenching UNACCOUNTABILITY should be included in our definition). - Afro-Optimism believes that the same policies, which led to the ruin of the last African polity, will succeed when applied to the next African polity (James). Afro-Optimism therefore essentially lacks the faculty of critical introspection and renewal. - A feature that is central to the belief system of Afro-Optimism is the idea that an abundance of wealth and prosperity can be unleashed through an ideological battle with the forces of Evil (negative forces). Afro-Optimism therefore emphasizes the political process over the determined processes of creating material, cultural and intellectual capital favoured by the more successful cultures. In this feature of its belief system, Afro-Optimism it takes inspiration from Leninist Marxism. - The sustainability of Afro-Optimism is achieved by engendering the associated mindset that requires a certain fanatical observance of the tenets of Afro-Optimism. It labels anyone who questions either the philosophy of Afro-Optimism, or the behaviour of the elite executive class, as subversive and it labels the critique of external commentators who questioning the advisability of its policies as 'Afro pessimist'. . .less by Jack on March 02 2008, 23:09 Find this comment inappropriate? Report it

Wittgenstein’s method OK Jack, I’ll go along with you. We gather all essential features of Afro-Optimism, as we see them and then order them in a definition. A subjective definition is better than none at all. Do you agree that Afro-Optimism belongs into the genus . .more of belief / conviction / non-rational philosophy? Concerning the differentia, please know, although I don’t always understand his teachings, I admire Wittgenstein’s method. I think each individual feature should be distilled to its core thus: ------------ 1.0 ) Afro-Optimism is an attitude in regards to the future. 1.0.1) Afro-Optimism is an idealist (utopian) belief. 1.1 ) Afro-Optimism seeks to restore the dignity of the African people. 1.2 ) Afro-optimist are of the opinion that focus on the negative aspects of African society, aggravates the Africa’s problems. 1.3 ) Afro-optimists see the few African success stories as an indication for the bright future to come. 1.4 ) Afro-Optimists believe they can only but act in the very best interests of Africa’s populace Afro- 1.5 ) Optimists believe Africa’s future will set a positive example for the rest of humanity. ------------ 2.0 ) Afro-Optimism see the world is an unfair place. 2.0.1 ) Because Afro-Optimists believe omnipotent evil forces drive the world. 2.1 ) Afro-Optimism believes that the adherence to its principle will ultimately allow good to prevail. 2.1.1 ) Obedience to Afro-Optimist policies will create a fair world. 2.2 ) Afro-Optimists deem that devotion to their dogma will create a utopian Africa. ------------ 3 ) Afro-Optimism promises a utopian future. 3.1 ) Afro-Optimism utopian promise anaesthetises society. 3.1.1 ) By anaesthetising society, Afro-Optimism generates compliant inaction. 3.1.1.1 ) Thus Afro-Optimism enforces acquiescence/ submission. ------------ 4.0 ) Afro-Optimism invests absolute power in its rulers. 4.0.1 ) Thus Afro-Optimism creates a corrupt ruling class. 4.0.1.1 ) No checks and balances exist on the ruling class enjoyment of privilege. ------------ 5 ) Afro-Optimism is a utopian philosophy. 5.1 ) Afro-Optimisms utopianism provides a rationale for ignoring references to reality. 5.2 ) Afro-Optimism utopianism creates excuses. 5.2.1 ) The excuses take the form of blaming an omnipotent enemy. 5.3 ) Afro-Optimism excuses present failures with an expectation of future affluence. ------------ 6 ) Afro-Optimism takes ideas from traditional African belief systems. 6.1 ) One of these traditional African ideas states that anything can be blamed on something else. 6.2 ) African traditional belief declares an omnipotent evil as cause for all negative outcomes. 6.2.1 ) Afro-Optimism negates responsibility by blaming external forces. 6.2.1.1 ) Thus Accountability is missing from Afro-Optimism. ------------ 7 ) Previous African polity tried ideological policies. 7.0.1 ) Ideological policies led to Africa’s ruin. 7.0.2 ) Afro-Optimists want to apply the same ideological policies. 7.0.2 ) Afro-Optimists believe that the same ideological policies will succeed now. 7.1 ) Afro-Optimism lacks the faculty of critical introspection. 7.2 ) Afro-Optimism lacks the ability of renewal. ------------ 8 ) Afro-Optimism thinks that wealth and prosperity can be unleashed through an ideological battle with the forces of Evil (negative forces). 8.0.1 ) This thinking is central to the belief system of Afro-Optimism. 8.1 ) Afro-Optimism emphasizes the political process over the processes of creating material, cultural and intellectual capital. 8.1.1 ) In this feature, Afro-Optimism it takes inspiration from Leninist Marxism. 8.2 ) Successful cultures favour the processes of creating material, cultural and intellectual capital. 8.2.1 ) Afro-optimism meets the restraint and moderation of other cultures with suggestions of force. ------------ 9.0 ) Afro-Optimism requires a fanatical observance to its tenets. 9.0.1 ) Afro-Optimism labels anyone who questions its philosophy as subversive. 9.0.2 ) Afro-Optimism accuses anyone of rebellion, who questions the behaviour of the elite executive class. 9.1 ) Afro-Optimism brands all critique of its policies as 'Afro-pessimism'. ------------ 10.0 ) Liberal Optimism is a subset of Afro-Optimism. 10.1 ) Afro-Optimism lacks universal rational rigor. 10.1.1) Afro-Optimism does not qualify as a classical western philosophy. ------------- 11 ) Afro-Optimists do not define their viewpoint. ------------- Can you think of any other differentiating features? Is each individual statement true and applicable? The combination of these core features will enable us define Afro-Optimism. . .less by Roland on March 03 2008, 19:29 Find this comment inappropriate? Report it

Timeframes Hi Roland, I have been so excited by your latest post that I devoured eight Easter bunnies in a rage of enthusiasm! That has perhaps all but destroyed my good intentions of getting myself into shape so I braved criminals of various persuasions . .more and went for a 5km walk tonight . I however need to sit for a few hours to review and structure our thoughts. I doubt I’ll be able to do that before the weekend though, so I hope that kind of timeframe does not disappoint you? In the meantime I thought ‘Cynic’ provided an important perspective that would no doubt find its way into our analysis. I do agree that Afro-Optimism belongs to the genus of belief / conviction / non-rational philosophy? How’s this for an opening statement: “Afro-Optimism is a belief system that underpins much of the contemporary organisational and political culture of Sub-Sahara Africa.” Regards jackatmoneyweb@yahoo.com . .less by Jack on March 03 2008, 23:28 Find this comment inappropriate? Report it

Re: Timeframes Hello Jack No problem, I can wait. I myself should have exercised some more patients before sending of my Wittgenstein’s method post… for it needs some serious editing. I’ll do that in the meantime. I agree; we need the input from everybody who . .more is willing to contribute. Roland . .less by Roland on March 04 2008, 06:25 Find this comment inappropriate? Report it

RE Process I also think one should live with your ideas for a while. That way we evaluate our ongoing observation of things in terms of our new analysis. This gives us the opportunity to assess whether we have indeed captured all the distinguishing features . .more necessary to adequately explain our subject and which ones are principle to explaining all other features. I think, for example, that the idea which ‘Cynic’ has introduced, that the Afro-Optimist does have an externalised view of the drivers of his reality, may be a very high level principle essential to many of the ‘distinguishing features’ that we have listed. These forces that shape the reality of the Afro-Optimist are of two opposing kinds. On the one side we have those forces that promise salvation to the people of Africa and a Utopian future for all. On the other side we have those forces of individual avarice or unsocial gluttony that seek to undermine the good forces fighting for the interests of the collective. These forces are not necessarily grouped together into the camps of Good and Evil in a conscious way, but it is implied. This perhaps indicates the secularisation of a complex of religious belief systems that gave birth to the quasi-rational system of Afro-Optimism. I suspect our analysis of Afro-Optimism will increasingly highlight this belief system as the very inverse of the Enlightened worldview of the West. The Afro-Optimist has a rather vacuous conception of its destiny, as it believes these rival Forces of Good and Evil ultimately determine its fate. It believes that these forces are ultimately beyond its control, but that, through steadfastly persisting with its political and public agenda, that the balance of power is tilted in favour of the Good. As Cynic says, from there we get a reactive approach to life in which the very thought of accountability creates dissonance. We get a mindset which automatically blames some agent of Evil for any predicament, although problems are never well defined as that would require a clear conception of a desired state… What results is an almost religious resignation to Fate in which the relationship between cause and effect is seriously disrupted. By persisting with the agenda of Afro-Optimism the belief is that the Good Forces will somehow prevail, from which will flow the restoration of African dignity, and an Afro-centric Utopian global order. Loyalty and devotion to this ‘Struggle’ is paramount, which requires unquestioning belief by the populous and unfettered power to the elite. It does not brook introspection and does not debate its assumptions. The resulting culture resents unhelpful references to reality and the underlying philosophy provides the rationale for all excuses by projecting cause onto an external enemy. I think Cynic may have guided us to the very core of the nature of Afro-Optimism. Lest now try to explain in our minds what we see around us in terms of this analysis. e.g. the fact that so many are committed to vote for Mugabe who is viewed as fighting the Good battle against the Evil forces… which are held responsible for all difficulties in Zimbabwe, including the economic meltdown which they belive is primarily caused by drought and economic sanctions. Etc. etc. etc. … lets see if we can explain Africa now in our daily observations. Regards . .less by Jack on March 04 2008, 09:32 Find this comment inappropriate? Report it

The Evil of negative perceptions and the declining rand The way our economic commentators express themselves when discussing the recent decline of the rand is instructive. The shear power of NEGATIVE PERCEPTIONS is always highlighted above any reference to the laws of economics. In this worldview, markets are . .more driven not by fundamentals, but by PERCEPTIONS. Whenever fundamentals are mentioned they are soon proven to be nothing more substantial than merely superficially rebranded perceptions. The interpretation of the structure of the economy, in terms of accepted economic principles, is avoided as it may negatively impact on the real driver that shapes our reality: PERCEPTIONS. There is an identifiable quality here similar to that of Religious systems of thought, which require blind faith and discourages rational enquiry. To question the congenial consensus of Afro-Optimism, or otherwise negatively affect PERCEPTIONS ultimately serves to undermine the GOOD FORCES (God in religions). It is called Sin in religious systems and it is strongly censured in Afro-Optimism. The weakening rand on the other hand reflects various FORCES OUTSIDE OUR CONTROL. This negative effect is necessarily caused by drivers from the Evil forces. So it is proclaimed, without fail, that the ultimate cause of the world’s economic woes lie in the wrongs of the American economy, and we are told to rejoice despite our own suffering, since the problems of the USA is further evidence of the ongoing battle between Good and Evil. Despite our own misfortune, the good news is that the Good forces seem to be getting the better of America… . .less by Jack on March 04 2008, 11:07 Find this comment inappropriate? Report it

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You may want to see Ebere Onwudiwe, 'Afropessimism' in New Dictionary of the History of Ideas, Charles Sribners Son's,2005. by anonymous on December 30 2008, 10:10 Find this comment inappropriate? Report it

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To James Myburgh – A note on the MNY comments debacle This has been great fun Mr Myburgh! But do you realise that we would not have been able to debate and share our views like this, if your site had been migrated to the new Moneyweb system? The new MNY system reflects what is wrong in SA today. On the . .more surface it is attractive and aesthetically pleasing, but at a functional level it has absolutely no substance or integrity. And our GOVERNMENT does not seem to care either!!! The new system can upload no more than 50 words, which attracts only those who wish to share their slogans of prejudice. The new system has no paragraph control and can’t handle anything by alphanumerical characters. (.,;:’”/*) A huge step backwards – so steer clear of migrating to that system until it has been properly developed and professionally TESTED. No more OPTIMISM – just give us PROFESSIONALISM !!! Regards, . .less by Jack on February 27 2008, 08:46 Find this comment inappropriate? Report it

Definition of Afro-optimism Gentlemen, how about the definition of Afro-pessimism? It should be a good guide in your struggle to define its opposite. by Ebere Onwudiwe on April 15 2009, 19:43 Find this comment inappropriate? Report it

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