There is nothing that hyphened under the sun

without a cause and the effect relations on the

Human Imagination and the External Physical
World: A Philosophical and a Logical Case Study
of who are Considered Africans or Liberians; Is it
by race, nationality or by natural physical
existence or Land of Nativity?

By Dr. Amos M.D.Sirleaf (Ph.D.)

Introduction;

Education is the vital channel through which

culture is transmitted from generation to

generation. In essence, it is the process which

meaning is made out of the experiences, both local

, traditional, religious, and global, that constitutes

the fabric of human life.

In most societies, specifically many culturally,

imperialistically, and colonially conditioned

1
Third World nations or African nations,

education is and becomes an instrument of

control in the hands of the most powerful

imperialist agents and institutions; a means by

which inequality is at best maintained, at worst

exacerbated. For instance, the banking system of

education in the context of many Africans or

Third World Nations keeps knowledge in the

hands of the few and reduces the many to apathy

or despair through the twin strategies of

information-overload and ignorance. This is just

an euphemistic example of what I am alluding to

in reality. Therefore, in an effort to equate David

Hume's philosophical, historical, political,

2
theatrical, and empirical generalizations

purporting to explain the causes of Hume's

thinking and development of his skepticism of

propensity, and the factors underlying the

transition from his generation of thinking to a

relatively contemporary dominant traditional

research practice, has constituted attempts to fit

observed events and phenomena into a paradigm

based interpretive mode.

Therefore, the orientation of Hume's two

significant types of enquiry (1) Relations of Ideas,

(2) Matter of Fact. As stated by Hume, the first

only shows the formal connection between ideas as

3
in "Three Times Five is Equal to half of Thirty.

The concept of "Circles are round" "The earth is

flat", the blind can or can not dreamthese

expressions in reality, are implications of words or

concepts, and although these words are certain

and are also rather trivial.

For instance, the concept of "Matter of Fact' are

more interesting statements in an enquary of

human understanding because they made some

claim about the external world rather than

referring to themselves. Putting David Hume's

theory into a modern or contemporary

prospective and understanding, David Hume's

4
skeptical and traditional independence thinking

orientation can be exemplified among other things

as neo-classical and indigenous cultural, and

traditional understanding prospective. Hence,

this research attempts to pose a philosophical and

research question or enquary about David Hume's

philosophy of skepticism as it relates to modern

understanding .

A. Why is it that a conceptual view has emerged

from David Humes' philosophy and concepts that

many contemporary thinkers can relate to

through their own personal skepticism, cultural,

ethnic, and historic experiences and reality as it

5
relates to science as a part of an external physical

world?

It is essential to elucidate in responding to some

aspects of the research enquiry or question, as it

relates to the on going process of interpretation

and reinterpretation of philosophical and historic

skeptic, like David Hume's argument against the

assumption made in science in regards to Cause

and Effect.

Because David Hume's philosophy in my personal

opinion, has relatively produced some degree of

results and products of contemporary Human

Imagination, leading to a strategic and critical

thinking results and belief that, that actually

6
"Cause and Effect Relation relevant to the

assumption made in science in this regard, is just

a by product of human Imagination, or just a part

of the external Physical World.

Based upon this analysis, It is imperative and save

to elucidate that the interpretation and

reinterpretation of David Hume's philosophy of

inquiry concerning Human Understanding as it

relates to "Ideas and Matter of Fact, can be

alluded to our physical world and culture of our

natural comprehension and existence. "

It is important to address David Hume's concepts

of "The Origin of Ideas" in reference to the

research thesis; Who is Considered African? As

7
articulated by Hume for which the researcher

strongly supports, that there is a considerable

difference between the perceptions of the human

mind, when a man feels the pain of excessive heat,

or the pleasure of moderate warmth, and when he

or she afterwards recalls to his or her memory

this sensation, or anticipates it by his or her

imagination.

For instance, a man in a fit of anger, as David

Hume articulates, is actuated in a very different

manner from one who only thinks of that emotion.

Another example or analogy of Hume's is that if

you tell me, that any person is in love, I easily

understand your meaning, and form a just

8
conception of his situation, but never can mistake

that conception for the real disorders and

agitation's of the passion. Consequently, when we

as human beings reflect on our past sentiments

and affections, our though is a faithful mirror, and

copies its objects truly, but the colors which it

employs are faint and dull, in comparison of those

in which our original perceptions were clothed.

It is significant therefore to address the research

thesis question as to who is considered African?

Based on the researcher's philosophical, historical,

and anthropological shared agreement with David

Hume, the concept of "Who is considered an

9
African", can be sensitively receptive and

responsive from my personal philosophical,

historical, and cultural anthropological, and

geographic mutation and nativity from the land

called Africa as a land and continent originally

occupied by black people. Just as Europe

previously and predominantly occupied by white

European people. Asia, and other continents and

the human species occupation on the land. How

did I arrive at the conclusion that who is

considered an African means that one has to be a

black person? I which to embrace David Hume's

concept of "Special Doubts concerning the

Operations of the Understanding in Section 4 Part

10
1: "Al the objects of human reason or enquiry

may naturally be divided into two kinds, to wit:

(1) Reasons of Ideas, (2) Matters of Fact. Of the

first kinds, are the sciences of Geometry, Algebra,

and Arithmetic; and in short, every affirmation,

which is either intuitively or demonstratively

certain.

That the square of the hypotenuse is equal to the

square of the two sides. This concept is a

proposition, which expresses a relation between

these figures. That three times five is equal to half

of thirty expresses a relation between these

numbers. Propositions of this kind are

discoverable by the mere operation of though,

11
without dependence on what is anywhere existent

in the universe. In light of the above analogy, it

becomes imperative that the researcher echoes

from these great social theorists: Augusts Comte

and Emmet Durkheim. These social theorists

declared that social phenomena should be treated

as things and consequently could be indirectly

observed by the constraints they place on people.

Durkehim belief in the realness of objective social

phenomena and t he rigorous procedures which

are necessary to infer these social constraints.

There is a major hypothesis and justification for

alluding to the concepts and the research enquiry

12
or question when one talks about Africa and who

is considered an African. Dark-skinned Black are

the original Occupants of the continent called

Africa. For instance, according to Dr. Amos

M.D.Sirleaf's Introduction to Blacology: "The

Black Race, The African Continent, and The

Ultimate Necessity for the Development of Black

Cultural Science (Blacology): The 21st Century

African System of Thought" 2001, Page 5. Dr.

Sirleaf articulates that "sometimes a group of

genes for one characteristic will simply dominate a

contrasting group of genes for the same

characteristic or trait, making the dominated

genes recessive. The groups in a perpetual

13
isolation will begin to mate or mutate within it

kinds and types with one another in the same

population. These groups will ultimately be

sharing the same gene for certain reproductive

results. This population will be making group of

genes for certain physical characteristics stronger

and stronger, more and more dominate, recessive,

subordinate, and superior. Nevertheless, by ten

thousand years ago, and probably much earlier,

the three great races, or racial stocks, which many

anthropologists identify today, had come into

existence. That is because the people of the Far

Eas, the Asians, or the Yellow race, had pretty

much lived isolated from many centuries from the

14
people of Africa, whom we called Black race, and

both had lived pretty much in isolation from

European people for many centuries. Asia

Minor(Turky and Itan/Persia), whom we called

the white race. Based upon these conceptual and

Biological analysis, one can infer that the "Dark-

skinned" (Black People) of the continent of Africa,

are the original occupants of the continent of

Africa. In essence, this research has made an

attempt to analyze and in many aspects, to

understand and finally to relate to David Hume's

philosophical skepticism with specificity of his

arguments against the assumptions made in

Science in regards to Cause and Effect, as just a

15
by product of the Human Mind, and does not exist

in the physical world. The ramification of choice

as it reflect to Who is considered an African, was

with major hypothesis, justified that dark-skinned

Black people are the original occupants of the

continent called Africa from David Hume's

philosophy of " The Origin of Ideas".

REFERENCES

1. burton F. Porter; Philosophy Though Fiction

and Film Upper saddle River, New Jersey, 2003.

2. See "The Black Race, The African Continent,

and The Ultimate Necessity for the Development

16
 of Blacology: The 21st Century African System

of Thought. By Amos M.D.Sirleaf, Ph.D.

Professor and Vice President of "Blacology" A

Cultural Science Research and Development

Institute, INC. 2001.

3. See McDaniel, CO & Balgoppol, PR (1974) A

Three Dimensional Analysis of Black

Leadership, University of Pittsburgh,

Pittsburgh. PA

Hsia, H.J. (1988) Mass Communication

Research Methods: A Spep-by step Approach.

Hillsdale, N.J. Lawrence Erbaum.

17