Returning to the literature of political science and development economics, it becomes clear these disciplines have undermined the very possibility of understanding African economic and political facts. In spite of the countless critiques made of theories of social evolutionism and ideologies of development and modernization, the academic output in these disciplines continues, almost entirely, in total thrall to these two teleologies. This thralldom has had implications for understanding the purposes of these disciplines in Africa, for the conception of their object, and for the choice of their methods. Mired in the demands of what is immediately useful, enclosed in the narrow horizon of 'good governance' and the neo liberal catechism about the market economy, torn by the current fads for 'civil society,' 'conflict resolution,' and alleged 'transitions to democracy,' the discussion, as habitually engaged, is primarily concerned, not with comprehending the political in Africa or with producing knowledge in general, but with social engineering. As a general rule, what is stated is dogmatically programmatic; interpretations are almost always cavalier, and what passes for argument is almost always reductionist. The criteria that African agents accept as valid, the reasons they exchange within their own instituted rationalities, are, to many, of no value. What African agents accept as reasons for acting, what their claim to act in the light of reason implies (as a general claim to be right, avoir raison), what makes their action intelligible to themselves: all this is of virtually no account in the eyes of analysts. Since the models are seen as self-sufficient, history does not exist. Nor does anthropology. It is enough to postulate, somehow, in a form totally timeless, the necessity of 'freeing' the economy from the shackles of the state, and of a reform of institutions from above, for this economy, these institutions, to function on the basis of norms decreed universal and desirable.
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