33.

l

l
Optilllal Theory and the
f
!"
J

Philosophical and Acadelllic
t
I

f
Origins of Black Studies (19'88)
I
t
Linda James
Abstract
Using the methodology of optimal t!,1eory, the events of the sixties' can be seen as simply
the resurgence of the higher self in the evolutionary cycle of humankind toward greater
self knowledge, such can be discerned from the philosophical origins of Black Studies. The
higher self refers to that aspect of all of ourselves that responds to the Afrocentric principle
of the greatest good, summum bonum. It is termed higher only in the context of a strong
value for development toward everlasting peace and happiness, and that it requires going
beyond seeming opposites for comprehension, or diunital reasoning. This paper will high
light the nature 0 this evolutionary process and its implications for reassessing and under
standiIlg the history of African people for immediate survival and future preparedness.
According to Manley Palmer Hall (1949), philosophy is that branch oflearning devoted
to the understanding and application of knowledge. It has as its first work the elevation of
the human intellect to a realization of the divine plan. It has as its final consummation the
elevation of humankind to absolute union with universal wisdom. Wisdom is described as
thinking with God and nature. Black Studies emerges from this kind of philosophical tra
dition, which dates back to the beginnings of human culture and civilization before a
more segmented Cartesian view of humanity and knowledge came into being and began
to characterize Western thought. The purpose of this paper is to further explore the philo
sophical and academic origins of the discipline of Studies based on the Afro,centric
perspective of optimal theory (Myers, 1988) with the intent of highlighting necessaryeval
uative criteria for the discipline,presenting tool to measure from whence we have come,'
where we are, and where we must go in the future. Optimal theory creates a framework
for examining several important issues relative to the development of the discipline. One
issue, that of perspective, this paper will address, following a point of view through his-'
.tory to illustrate and substantiate the prophetic nature of the discipline's origins and its
usefulness in interpreting past and present-day realities for future preparedness.
In discussing the philosophical and academic origins of Black Studies the question of
perspective is critical. Frye (1980) notes that the philosophy of the ancients had seven
overlapping layers, divided for convenience but not. as academic territorial preserves.
369
370 OPTIMAL THEORY AND PHILOSOPHICAL AND ACADEMIC ORIGINS
The layers, representing a synthesis ofall learning, were metaphysics, logic, ethics, psy
chology, epistemology, aesthetics, and theurgy. These layers encompassed explorations
of the nature of being and knowledge, rules governing reason, the science of morality, .
individual responsibility, character, and the soul, the urge to beauty and harmony, and'
the living of wisdom. Utilizing the perspective of optimal theory lifted from the philo
sophical orientation of ancient classical African civilization, Black Studies emerges as .
more than just the study of Black people or 'the nature of human existence as static and
ahistorical. Black Studies seeks to appropriately and accurately reflect the evolution of
humanity in the process of becoming "more better:' [Nobles (1991, p. 10)]. This per
spective on examining humankind and its environment base4 on and informed by an
Afrocentric philosophical base may not be readily understood by those utilizing a more
fragmented perspective, however the resurgence of Black Studies in the sixties illustrates
the principle being identified.
Some suggest that the academic discipline of Black Studies grew out of the political
demands made primarily by Black Students in the 60's [Brisbane (1974); Karenga
(1982); McEvoy and Miller (1969)]. While this is true atone level, it is also true when
, observed from a more holistic perspective that the sixties experience was but one phase
in a long process of the evolution of human consciousness toward the greater good. A
time of much social unrest, the struggle against the structure and functioning of racism,
and oppression (wrong doing) in this society began off campus. However, such a strug
gle has to address the institution whose historicai role has been to maintain and perpet
uate the established social order, the formal education system, higher education in par
ticular. Thus, Black Studies resurged to combat that key institution in the larger system
of coercive institutions designed to foster and develop the exclusion of Blacks, and other
Third World and poor people from knowledge, wealth, and power [Karenga (1982)].
In many ways the ultimate aim of the demands of students in the 60's was for a
means to correct the wrong doing and gain (reedom from the conceptual incarcera
tion imposed by the hegemonous Eurocentric world view which had for so long dom
inated and oppressed the minds of people acknowledging African descent through an
insidious intellectual imperialism and scientific colonialism. That aim, n9w being re
alized, has necessitated breaking the bonds of the conceptual incarceration created by
the dominant world view. Through examination and reconceptualization, Black
Studies as a discipline can now offer a viable alternative for the development of hu- .
mankind. From the philosophical orientation of an authentic Afrocentric world view
which optimal theory provides [Myers (1988); Myers, et al. (1991)], human con
sciousness has been and is being advanced; by Black Studies, but not without struggle.
Black Studies in contemporary times has been forced to develop its competing para
digm within the-context and confines of the world view dominant in the Western academy.
The segmented or fragmented nature of that world view [Capra (1975); Myers (1988)]
predisposed the structure of academic disciplines to synchronic approach. A major issue
which Black Studies has had to address is that of trying to fit round pegs into square holes,
or facing the challenge of attempting to create new room for itself in a closed system.
Black Studies and Disciplinarity
Williams (1982) described a discipline as a field of study that has established a pre.;,
1
1
j
I
I
j
J
I
I
I
!
!
cise and orderly framework for examining humankind and its environment, and whose
' ~ .
371
..
~
r
' ... C
[
OPTIMAL THEORY AND PHILOSOPHICAL AND ACADEMIC ORIGINS
t
primary objective is to organize knowledge, which is acquired during learning through
application of scientific processes. The framework of Black Studies as a discipline from
the Afrocentric world view of optimal theory is not only precise and orderly, but also
inclusive enough to be traced to the early beginnings of human culture and civilization.
This framework for examining humankind and its environment, meets the need identi
fied by Kahn (1969) in observing the problems of traditional disciplinary fields, to
change the nature of intellectual inquiry itself.
A potential advantage to a synchronic approach is that it may allow scholars ,to gain
considerable knowledge about specific aspects of a subject or individual. The disadvan
tage is that it often does so at the expense of reducing the ability of scholars to under
stand the totality of human experience [Kahn (1969)]. The basic relationship between
world view and the orientation toward synchronicity compounds the problem con
tributing to a fragmented system of knowledge not based on any ethical standard that
would lead to cohesion, harmony, and order. The synchronic approach to intellectual
inquiry regarding the human experience splits it into three general academic specialties,
the natural and social sciences, and the humanities, with numerous more specific disci
plines within each area.
One primary difficulty in the establishment of Black Studies as a discipline in the
Western academy centers around the necessity of diachronic study that attempts to deal
with phenomena as it changes over time. Such study has a broad focus that often ap
pears interdisciplinary or multi-disciplinary in nature. This dilemma is to be predicted
. .
for a discipline emerging for and from an alternative cultural frame of reference, whose
roots and world view are much more holistic and integrated than that of the West. The
philosophical origins and basis of the discipline of Black Studies predate the emergence
of the more segmented world view and can even now offer a great deal towards under
standing the totality of human experience. Providing a unifying lens for synthesis of
knowledge across many "disciplines:' such a vantage point could be used to help shape
their field of study. Fit within the context of the. artificial disdplinarity of the Western
academy, the development of this role for Black Studies is underway. Tracing of the evo
lution of the field of inquiry cuts across many disciplines as the perspective is not frag
mented, and has historically never been.
According to Frye (1980) this perspective on examining humankind and its environ
ment based on and informed by an Afrocentric philosophical orientation, included the.
seven layers of metaphysics, logic, ethics, psychology, epistemology, aesthetics, and the
ory, and warrants the label Black. Black symbolizes the absorption of all of the colors of
the spectrum; all of the energies into harmony as one. It is also the term used to de
scribe people acknowledging African descent (although all people are), and classified as
members of the Negroid race. This kind of Black Studies perspective is fully inclusive
and acknowledges that all of humankind can trace their personal ancestry, if they chose
. to be truly holistic in their approach to themselves relative to the totality human history,
to these roots.
Within the fragmenting context of the Western academy the only layer to emerge
as a discipline in its own right is that of psychology. The others exist in part under the
. general rubric of philosophy, or not at alL Consistent with the framing principles,
optimal theory most readily fits and evolves within the field of inquiry known as psy
chology, although it carries all the philosophical layers conceived in ancient times
with it. As such, as we look at the Afrocentric theory of optimal psychology [Myers
(1988)] within Black Studies, origins dating back to the earliest records of human
history can be interpreted and understood with consistency through to contemporary
372
I
OPTIMAL THEORY AND PHILOSOPHICAL AND ACADEMIC ORIGINS
times. The oldest book in the world, according to Hilliard, Williams, and Damali
(1987), The Teaching of Ptahhotep, provides the first historical record of the shaping
and movement of human will toward a higher consciousness as framed by optimal
theory and allows the articulation of a human behavioral code for the achievement of
the ideal.
Qptimal Theory, Ethical Behavior and Black
Studies
As early as 2,500 B.c., and perhaps earlier, a human behavioral code had been identi
fied and articulated in the 37 teachings or Instructions of Ptahhotep [Hilliard, Williams,
and Damali (1987)]. Ptahhotep, literally translated, means, God of Peace. The teachings
themselves articulate a code of conduct quite consistent with that taught in the building
of good character across the ages. In terms of good character, the instructions caution
against arrogance, taking advantage of the weak, violence, scheming and manipulation
of others, boasting, disrespecting women, greed; repeating slander, and so on.
Self control, honesty, fairness, generosity, respect, responsibility, building trust, gen
I
tleness of speech, humbleness, being circumspect in matters of sexual relations, and I
wisdom are among the behaviors strongly enco1,1faged. Emphasis is placed on not al
lowing the shortcomings of others disturb your peace, maintaining control of your own
thoughts and feelings (many principles characteristic of modem psychotherapies, such
as rational-emotive and cognitive-behavioral therapies), silence, and supporting the
principles of Maat (truth, justice, and righteousness). Thus we see in this example that
from the perspective of optimal theory, Black Studies appropriately provides a frame
work for beginning the examination of humankind and its environment in its evolution
toward the achievement of fuller realization of itself and its potential, since the most
ancient of days. This growth and evolution takes place on multiple levels from the in:'
traindividual and interindividual to that of cultural and global collectives.
Humanity needs the kind of examination ~ a t includes and reflects an understanding
of the processes of life, growth, and change (diachronic). Growth is a dialectical
process, according to optimal theory, in which movement is toward unifying, contain
ing, and transcending opposites. The opposition serves the purpose of providing the
opportunity for increased learning and development. The principles of polarity, Gause
and effect, and gender are replicated at all levels from the individual to the societal, as
are others passed down to us as the seven hermetic principles or keys, that can be found
at the root of the most profound teachings among all people [Frye (1980)]. Hermetic
principles are important because as Keita (1977) observes, the bulk of what may be con
sidered genuine African classical thought, can. be found in the writings known as the
Herrnetica, representing the core of ancient Egypt philosophical theories.
In earlier works I have identified the philosophical parameters of the Afrocentric
world view on which optimal theory is based in terms of ontology, epistemology, axi
ology, logic, and process [Myers (1988)]. Further elaboration of the philosophical
roots and origin of Black Studies is made possible and contemporarily relevant by ex
amining the relationship between these assumptions and the seven hermetic princi
ples put forward by Frye (1980) and espoused in the livingness of the situations an
cients encountered. For example, . the ontological position that reality is a
373
>amali
Laping
)tima!
entof
enti
ams,
LingS
ding
tion
tion
~ e n
and
al:"
Iwn
lch
the
hat
i1e
on
)st
n-
Ig
al
I
e
e
s
OPTIMAL THEORY AND PHILOSOPHICAL AND ACADEMIC ORIGINS
spiritual/material unity, all is spirit (that which is known in an extra-sensory fashion)
manifest, is seen in the first principle of mind, all is mind and the universe is mental.
Other principles are easily interwoven and have been mentioned-polarity, cause
and effect, and gender.' .
To the extent African people have adopted this world view founded on these princi
ples: they were able to not only survive 400 years of the most vicious and brutal form of
slavery ever known in the history of humankind, but also emerge thriving with the abil-.
ity to analyze the experience and push humankind to a new level of consciousness and
accountability. Facilitating this endeavor has been the charge of the Black intelligentsia
and can be traced through Black Studies.
The epistemological position that self knowledge is the basis of all knowledge lays the
foundation and framework for diachronic study, and makes the most sense in the con
.text of the principle of correspondence, as above, so below; as below, so above. Such in
forms not only the focus, but also the order of the process of evolution. While self at the
higher levels of development and in this instance is perceived as multidimensional, in
cluding venerated ancestors, the yet unborn, nature, and community, the system of or
ganization is identical to that depicted in the decorative mats woven by some American
. Natives. At the center or core of the circk is the creative force or spirit, the outer rim or
edges of the mat represent the forms of self withinwhich all else is contained. Full real
ization of self is reached through the implicit order of productive movemeJit, the fourth
principle of vibration, which says nothing rests. Movement is from the most inward to
the most outward, the third principle of rhythm.
As the consciousness of individuals is developed and elevated, corresponding
changes can be noted in the behavior and interactions of the greater humanity. Greatest
good is maximized'through an axiology consistent with spirituality, communalism, and
oneness with nature, which require the manifestation of qualities such as love, peace,
and harmony. Optimal theory posits the interrelatedness and interdependence of all
things as an essential feature of reality, another example of the principle of cause and
effect. Emphasis is placed on the central role of the spiritual (i.e., extra-sensory as in
thought/feeling and' consciousness) in'the evolution of humankind. This framework
creates an implicit standard of ethics, which is missing in a more fragmented world
view, but allows for the articulation of a human behavioral code for the achievement of
the ideals in the foundation of the philosophy.
If we rely on optimal theory to guide us, the philosophical and academic' origins of
Black Studies provide an excellent tool to measure from whence we have come, where
we are, and where we must go in the future. Our roots are pure, grounded in the high
est ideals for human potential. The nature of the life/growth/change process is built on
oppositions with movement toward the unification, containment, and transcension. To
the extent we can understand, recapture, and utilize the philosophical legacy left us by
our ancestors, we are equipped to interpret our history, assess our current situation,
and prepare to meet a better future.
Cornel West (1977) describes the major function of Afro-American philosophy as
being the reshaping of the contours of Afro-American history and providing a new self
understanding of the Afro-American experience which suggests desirable guidelines for
action in the present. The philosophical origins of Black Studies do just that when in
terpreted based on optimal theory. Our heritage emphasizes the building of character,
and positive human interactions and' relationships. Optimal theory provides t h ~
method and procedures requisite for their realization, the specific mindset and process
that must be experienced. We have much.to offer the world as it seeks, to overcome the
desolation created by the fragmented orientation-so long dominant in the world. Not
the least of which is a framework for developing ethical behavior.
Relevance of the Discipline as Evaluative Criteria
The reality of Black Studies is noted in the apparent resurgence of its root philo
sophical orientation and principles. The on-going movement culminating today out
of the Black thrust into the Western academy in the '60s has always been concerned.
with the concept of relevance. Karenga (1982) points Ollt that relevance, as a funda
mental category, was inevitably defined in contemporary times as emanating from'
educational contributions to liberation and a higher level of life for Black (and thus
from an optimal point of view, all people). Heretofore, the Western academy had
only included "white studies," which were seen as incorrect and incomplete, propa
ganda' for the established hegemony, totally resistant to growth and change (Karenga,
1982). Karenga identifies six areas in which a broad, fundamental, and undeniable
. relevance of Black Studies has been established, which clearly define its academic and
social contributions and purpose. Let us consider these in the context of optimal
theory and our previous discussion as criteria for the continued evaluation of the
discipline.
Karenga (1982) raises the question, does Black Studies make a definitive contribu
tion in the following six areas? In each area the answer continues to be a resounding af
firmative from the perspective of optimal theory.
1) Humanity's understanding of itself is enhanced by bringing to fore a holistic
integration of our historical record of how it was in the beginning, how the
growth process unfolds, and what we can anticipate in the future, depending
on the choices we make now.
2) U.S. society's understanding of itself ~ s deepened by exploring the role it has
3)
played in the devolution of human culture as well as part of the evolution.
The university's realization of its claim and challenge to teach the whole truth
I
!
or something as dose to it as humanly possible is greatly promoted by con
fronting the competing paradigm and being forced to openly display its deci
sion to remain exclusive or become inclusive.
4) The rescue and reconstruction of Black history and humanity can now be
placed on more positive footing with the constructive, reasonable reassessment
of what has happened and why.
5) A new social science emerges that is notbased on methodologies flowing from
Cartesian philosophy, 1?ut rather that consistent with the discoveries in modem
physics. . .
6) With this propensity toward revelation a Black intelligentsia and professional
stratum whose knowledge, social competence, and commitment translate as "a
vital contribution to the liberation and development of the Black community,
and thus society as a whole, can emerge clearly and consciously free from the
conceptual bondage imposed by miseducation.
375 OPTIMAL THEORY AND PHILOSOPHICAL AND ACADEMIC ORIGINS
Conclusion
The relevance criteria identified by Karenga (1982) over a decade ago demonstrate
the consistency with which the philosophical and academic origins of Black Studies ar:e
realized in contemporary times, when viewed through the lens of optimal theory. Black
Studies in the beginning, as now, is concerned with improving the capacity to realize
humanity's fullest potential. As it resurged in the sixties among those of us whose name
symbolizes the union of opposites, African-Americans (representing the oldest of civi
lizations and the newest), another level of consciousness emerges that brings to a fuller,
more conscious awareness the nature and necessity of ethical and moral behavior. Such
is required to be in harmony with the universe, harmony is the direction toward which
the universe is moving.
-, Within the optimal frame of reference we can account for the current seeming chaos
and disorder reflected in the inordinate proportion Of immortal and unethical behav
iors manifest in the dominant culture. This negativity and wrong-doing is necess.ary to
the process of becoming "better!' It provides the opportunity and impetus for learning,
for further growth and development (evolution). Black Studies comes to fore as a neces
sary force at the vanguard of change, bringing enlightenment to a/fallen humanity. The
understanding Black Studies contributes to the Western academy may not be easily ac
cepted, but it has the potential to lead humanity to a renewed and conscious health and
wholeness. Optimal theory predicts this is the age of either coming in line with the
, truth or old or being destroyed.
References
Brisbane (1974). Black activism. Valley Forge, PA: Judson Press.
Frye, C.A. (1980). The role of philosophy in Black Studies. InC.A. Frye (ed.) Level
three: A Black philosophy reader. Lanham, MD: University Press of America.
Hale, Manley Palmer (1949). First prinCiples of philosophy. Los Angeles:PhilosophicaI
Society.
Hillard, A., Williams, and Damali (1987). The teachings of Ptahhotep. The oldest book
in the world. Atlanta: Blackwood Press.
Kahn, T.e. (1969). An introduction to hominology. Springfield, IL: Charles e. Thomas
. PuQlisher.
Karenga, M. (1982). Introduction to Black studies. Inglewood, CA: Kawaida Publications.
Keita, L. (1977). African philosophical systems: A rational reconstruction. The Philoso
phy Forum, 9 (2-3), 169-189.
McEvoy and Miller (l969). Black power and student rebellion. Belmont, CA: Wodsworth
Publishing, Co.
Myers, L.J. (1988). Understanding an Afrocentric world view: Introduction to an optimal
.psychology. Dubuque, IA: Kendall/Hunt Publishers. .
Myers, L.J., Speight, S., Highlen, P., Cox, C., Reynolds, A., Adams, e., and Hanley, P.
(1991). Identity development and worldview: Toward' an optimal conceptualiza
tion, Journal of Counseling and Development,' 70, 54-63.
"1
.",.
.
j
376 OPTIMAL THEORY AND PHILOSOPHICAL AND ACADEMIC ORIGINS
{
Nobles, W. (1991). Essences from African psychology: The responsibility to reclaim the
African character. Psych Discourse 23 (1), 8-11. .
I
West, C. (1977). Philosophy and the Afro-American experience, The Philosophy Forum
I
9 (2-3), 116-147.
I
Williams, S.W. (1982). The African intellectual revolution: The devolution: The defin
i
ing, developing, and defending of Black Studies as discipline. Paper presented at
'1
I
National Council for Black Studies Conference, University of California, Berkeley,
I
\
California, 1982.