AXIOLOGICAL CONSCIOUSNESS: FROM CONCEPTUALIZATION TO CONTEXTUALIZATION

 Stan-William Ede

Our existential reality with its corresponding human activity of inquiring into the meaning, nature and goal of human existence, finds bearing in a conclave of issues that directly impact upon such an endeavour. Amongst others is the question of value (the Right, the Good, the Beautiful, and the Approved). The inquiry into the nature, criteria, and praxis of value judgments form the core of an endeavour known as “Axiology”. Are values universal or relative? What is the ultimate value for all humanity? Seemingly simple questions but complex in themselves; they constitute the springboard for the axiological imperative.

The fundamental thrust in every axiological discourse involves the identification and appreciation of values (axiology), and more importantly, that such values may be put into practice. The particular stand a person takes on epistemological and metaphysical issues has implications for how he will think about values and moral issues. This interrelationship also holds true in the area of religious beliefs and theological endeavours. For example, a person who believes that God’s revelation is prepositional will seek a precise set of moral values to guide his value decisions; a person who believes in God’s revelation as personal rather than prepositional will look for grounds other than precise rules on which to base his value judgments.

There are three elements in the axiological equation – the subject which is the human consciousness; the object which is the thing of which value is predicated; and the value itself. Between the subject and the object, where do we find the seat of value? This question is capable of eliciting as many theories as there are thinkers. Nevertheless, there are some that ought to be considered in our search for the ideal. The first is “Axiological Subjectivism” which holds that all values are relative to the individual. Another is the “Axiological Objectivism” which ascribes value to the object independent of the human mind and judgement. There is the theory of “Cultural Relativism” which situates value judgements in the context of a particular culture. A fourth is the theory of “Absolutism” which holds that values are grounded in a reality outside humanity, i.e. the moral laws are universally binding for all and eternally true whether or not any moral law is in fact universally respected or obeyed.

Under serious and careful analysis, each of the aforementioned theories of axiology would be found to be fraught with limitations. A synopsis of all of them would help us to draw upon the advantages of each of the theses so as to arrive at a unified whole that would be to the delight of all. We shall call it the “Rational Choice Theory”. It starts with the subjectivist value position which asserts that values are relative to the individual. But as reasoning and reflective beings, those same individuals must realize that feelings are trustworthy only to the degree that they are free, impartial and informed.

By implication, we would then be opened to the reality of choices. A free choice of values is far from being determined by the unconscious mind, free from strong emotion and free from mere conditioning or indoctrination. An impartial choice of values fulfils the Golden Rule – “Do to no one what you would not want done to you” (Tob 4:15; Matt 7:12), and here also comes the Kantian principle of “Right means right for everyone”. The method of free, impartial and informed choice, it is claimed, describes the actual practice of reflective persons in different cultures and provides the most likely basis for reaching eventual agreement about values on a cross-cultural cum cross-personal level.

Far beyond the mere recognition and apprehension of value judgements, lie the more serious activities of appreciation and practice. Herein comes the fulfillment of axiology which is “praxiology”. Value is the core of being, and its practice shapes the being into a perfect model. Thus axiology plus praxiology equal to goodness and happiness.

The highest values derive from the Ultimately Ultimate Reality, God, and from Him, all other values flow and have their meaning. St. Augustine puts it this way; “Love God, and do what he wills”. Traditional beliefs about the nature of God, conformity with the supernatural will, moral laws and avenues of revealed truth, have deep roots, they remain living options for all humankind.

Let us now come home to the supernatural values as contained in Divine Revelation for our edification, practicalization, and salvation. “You must love the Lord your God with all your heart … You must love your neighbour as yourself (Matt 22:34-40; Mk 12: 29-31; Lk 10:25-28).  From love, all other virtues emanate. Be strong and be protected with the shield of faith, for with it, we are justified (Rom 3:28) in choosing and practicing the right values. Don’t end it here, pick up your Bibles, study and practice Phil 2:1-5, 14.

Let us rise up to the challenge before us by reaching out in the spirit of brotherhood and inter-personal intro-valuation. Until interest arises, the “term” remains a possibility. Interest spurs the action, and the action heralds and actuates a holistic human development.