10.2. The actuality of Teilhard de Chardin
The actuality of Teilhard de Chardin could be considered in
relation to the conception of science today. Accepting the complexity of
science, he actually moves us to perceive the urgency of a total synthesis of
the sciences today. This is what Paul-Bernard GRENET expresses when he says:
K Le merite de Teilhard est d'avoir apercu l'urgence d'une
synthese totale des sciences. Intellectualisme, universalisme, esprit de
synthese, - voila des qualites que les besoins et les habitudes de notre temps
risquent de nous avoir fait perdre. Teilhard peut nous guerir de ce g
technicisme » qui nous destine a g faire », et non a contempler ; de
ce K pragmatisme » qui nous borne a un horizon accessible ; de cet esprit
de g specialisation » a outrance qui nous met des ceilleres [...] Il est
un certain nombre de realites, ou de verites, ou tout simplement de notions que
Teilhard pour son compte a retrouvees, et qu'il nous invite a recuperer
d'urgence. »1
There are indeed many realities and many truths that the
thought of Teilhard de Chardin urges us to recover despite the spirit of
technicism, pragmatism and specialisation which characterises our times.
10.3. The Panhuman convergence: Myth or Reality?
The Teilhardian panhuman convergence lays down the principles
of the interaction of civilizations, the dialogue of cultures. Above all, in a
world which is convergent and fast becoming a planetary village, it is
difficult to conceive such a village without the chief of the village. This is
why the Teilhardian theory appears unrealistic and even as a utopia. It remains
an ideal as the war of classes in society will never end, it will continue to
change in form: master/slave, bourgeois/servant, the western world/the
I Paul-Bernard Grenet, Teilhard de Chardin ou
le philosophe malgré lui, Paris, I960, p. 3I. The merit of Teilhard
is to have perceived the urgency of a total synthesis of sciences.
Intellectualism, universalism, spirit of synthesis, - these are some qualities
that the needs and the habits of our times might have lead us to lose. Teilhard
can heal us from this "technicism" which induces us to "do", and not to
contemplate; from this "pragmatism" which narrows us to an accessible horizon;
from this spirit of "specialisation" which gives us lenses [...] There is a
number of realities or truths, or simply notions, that Teilhard on his part
regained and that he invites us to recover in all emergency.
third world. The first words of the Manifeste du parti
communiste of KARL MARX describe this situation of inequalities in
society, which appear to be natural. In the rendezvous of giving and
receiving, there are certainly many inequalities but this is not the end, much
could still be done in order to build a dialogue which is not only balanced,
but also just.
In the final analysis, although it may seem utopical and
unrealistic, the panhuman convergence has been gradually taking place in our
days under the form of globalisation. Teilhard de Chardin, from his examination
of the past as a geologist and palaeontologist, could postulate this movement
of totalisation. In Europe, it has been taking roots: cultures are becoming
aware of their duties towards one another. The European Union is an example of
unity in diversity. In Africa, much still needs to be done as far as the
African Union is concerned. SENGHOR has raised our awareness to the fact that
through our traditional values, we have something to offer in this process of
the Civilization of the Universal. Nevertheless, his Negritude
movement proves to be mostly theoretical because it seems to overlook the
present situation of Africa, the challenges of our days: poverty and
underdevelopment. Despite this fact, this movement remains meaningful. Any
important action must arise from an ideal or an ideology. Our work is just an
attempt to consider the complementarity of civilizations, showing that no
civilization is supposed to consider itself as the universal civilization.
There is no civilization be it African or Western which is to claim superiority
over others, all civilizations are called to come together in synthesis
acknowledging their differences and admiring reciprocally their values. This is
why as we condemn abortion and homosexuality legalised in most of the Western
rich countries, we also condemn excision which is still practised in African
countries in the name of tradition. Our world today seems to be running fast
towards its westernisation, through the ideology of neoliberalism in politics
and economy, destabilising poor countries. The world certainly needs a better
form of globalisation, one which respects the sovereignty of States, their
autonomy and their specificities. in this vein, Hubert MONO NDJANA asserts:
K La leçon est donc entendue, a savoir la
nécessité d'échapper a l'hégémonie
occidentale. Non en toute spontanéité et en toute inconscience,
mais en connaissance de cause : pour reconstruire l'identité perdue de
l'Afrique et la faire entrer ainsi, en parfait équilibre, en toute
indépendance et en toute souveraineté, dans la civilisation du
Troisième millénaire. » 1
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