The African Philosophy of Self-Destruction

The African Philosophy of Self-Destruction is an attempt to get to the bottom of problems that affect black people the world over. Nowhere in the world are these problems more amply demonstrated than in Africa itself, a continent which is the richest in terms of natural resource endowments. Africa is a continent that has truly attained political freedom and yet is far from the dream of economic self-realisation. This book questions the very existence of the black man in light of his inability to do anything about his own problems. The black man is a danger to himself. Masquerading as the world's greatest victim, he perennially moans about being disadvantaged by the white man. And yet he claims equality with his very own oppressor. This raises the big question about how nearly a billion people in Africa can be oppressed economically by a minority with whom they are supposedly equal. The black man has a problem in accepting his real current status in world affairs. The book goes beyond the political posturing of making what is unequal appear equal. Written by a black man, The African Philosophy of Self-Destruction tries to get people to look at their own problems objectively so that they can begin to solve them. To this point black problems have been characterised by denialism and shifting of blame on the part of the blacks themselves. This is to a point where it is politically incorrect to criticise one's own race. Privately blacks admit that there is a problem with blacks, and yet publicly they say that their problems are imposed on them.
This book reveals what goes on in the inner lane of black society, and why it fails to captivate the world's imagination for the right reasons. The black man is handicapped by his own view of the world, his way of thinking and the fact that he hates himself (extended meaning of self to include other blacks). The black man is handicapped by the way in which he sets performance standards for himself. He is handicapped by his mother language and its lack of critical precision in critical areas that would help him to compete more efficiently. The black man is a poor servant of other blacks and a good servant of whites. This is because of a deep rooted lack of self-appreciation. He has a religious identity crisis, and yet continues to preach self-determination. Ultimately his leaders let him down, and have done a lot to demean the importance of merit. Wealth acquisition has now become a part of the politics of race and not an economic performance argument, promoting a strong culture of entitlement. Yet the black man can pull himself together and stop presenting arguments for why he should be accepted by simply making himself indispensable in the affairs of the world. He can do this based on merit.