Ancient Egyptian Philosophy

This paper will contend that we, in the first quarter of the 21st century, need an enhanced Age of Reason based on global epistemology. One reason to legitimize such a call for more intellectual enlightenment is the lack of required information on non-European philosophy in today’s reading lists at European and North American universities. Hence, the present-day Academy contributes to the scarcity of knowledge about the world’s global history of ideas outside one’s ethnocentric sphere. The question is whether we genuinely (...) want to rethink parts of the “Colonial Canon” and its main narratives of the past. This article argues that we, if we truly desire, might create “a better Enlightenment.” Firstly, by raising the general knowledge level concerning the philosophies of the Global South. Thus, this text includes examples from the global enlightenments in China, Mughal India, Arabic-writing countries, and Indigenous North America—all preceding and influencing the European Enlightenment. Secondly, we can rebuild by rediscovering the Enlightenment ideals within the historiography of the “hidden enlightenment” of Europe’s and North America’s past. In Part I, of two parts of this paper, a comparative methodology will be outlined. In addition, examples will be given from the history of ideas in India and China to argue that we need to study how these regions influenced the European history of ideas in the 16th and 17th centuries. Finally, towards the end of this text, a re-reading of the contributions from Egypt and Greece aspires to give a more global and complex context for Western Europe’s so-called Age of Reason. (shrink)

The intellectual climate of post-colonial Africa picked up a trail of interesting debates characterized by the quest for identity. In the second half of the twentieth century, for instance, arguments for and against the ‘Africanity’ of the philosophical culture of ancient Egypt occupied a considerable portion of the scholarly landscape of African philosophy. An average researcher into the literature produced by African philosophers in this period would wonder why the inclusion or exclusion of ancient Egyptian intellectual culture as ‘African’ would (...) be a contested issue, given that the word ‘Africa’ is taken to mean a continent in the same way Europe, Asia, and America is understood. Conversely, there are few contenders regarding the criteria of classifying Greek philosophy, German philosophy or even British philosophy as ‘European’. Nowadays, paradigmatic shifts of contemporary schools and systems of African philosophy turn to other scientific questions such as sources, subject matter, formal objects, approaches and methodology of African philosophy. In this chapter, I argue that this shift away from questions of identity to systematic issues in African philosophy is in the right direction given that these contemporary shifts offer a much more robust representation of the key questions and specific philosophical approaches which can be legitimately described as African. (shrink)

This paper argues that the relative stability of ancient Egyptian society during the Middle Kingdom (c.2055 – 1650 BC) can in part be explained by referring to the phenomenon of hermeneutical injustice, i.e., the manner in which imbalances in socio‐economic power are causally correlated with imbalances in the conceptual scheme through which people attempt to interpret their social reality and assert their interests in light of their interpretations. The court literature of the Middle Kingdom is analyzed using the concepts of (...) hermeneutical injustice and ideology. It is argued that while it is true that there was room for maneuver and for internal critique, the efficacy of internal critique was hindered by the structure of the intellectual discourse of Middle Kingdom Egypt. This intellectual discourse was suitable for the interpretation of social reality in a way that allowed the elites to assert their interests, but it was not suitable for the interpretation of social reality in a way that accorded with the interests of the exploited peasantry. (shrink)

The demand of philosophizing in Africa has faced a history of criticism that has been particularly Eurocentric and strongly biased. However, that trend is changing with the emergence of core philosophical thinking in Africa. This paper is an attempt to articulate a singular issue in this evolution— the originality of African philosophy, through ancient Egypt and its influence on Greek philosophy. The paper sets about this task by first exposing the historical debate on the early beginnings of the philosophical enterprise, (...) with a view to establishing the possibility of philosophical influences in Africa.It then goes ahead to posit the three hypotheses that link Greek philosophy to have developed from the cultural materiality of Ancient Egypt, and the Eurocentric travesty of history in recognizing influences of philosophy as from Europe alone, apart from Egypt. (shrink)

"Based on extensive research in primary and secondary sources and on field research in Ghana, including more than 40 interviews, and applying her formidable expertise in African history, philosophy, historical anthropology and religious studies, Dr Louise Müller has produced a superb analysis of the history and transformation of the roles of chieftaincy in the religious institutions, rituals and ideas among the Asante." David E. Skinner, Professor of History - African and Islamic Studies. (Santa Clara University, USA .

This book is an attempt to undermine the pillars on which Egyptian chronology has been built, in particular the view “that the Egyptians had monitored the heliacal risings of Sirius [Sothis] for millennia, and in such a way that we can date the various pharaohs and dynasties of even three or four thousand years ago by means of the ‘Sothic dates’ that they sometimes seem to provide” . For the most part, the book is a reevaluation of key calendar‐associated sources (...) , but in the final chapters the author proposes a radical revision of the chronology of ancient Egypt. On the basis of a new analysis of the lunar dates in the El‐Lahun papyri, he shifts the Twelfth Dynasty, and by implication the whole Middle Kingdom , by some fifteen centuries to the period immediately preceding the conquest of Egypt by Alexander the Great in 332 b.c.In doing so, Lynn Rose follows in the footsteps of Immanuel Velikovsky, whose unproven theory of a near‐collision between Earth and Venus in the seventh century b.c. he fully accepts. In his opinion, all documents referring to a year of 365 or 365¼ days or lunar months of 29½ days must therefore be younger than this supposed catastrophe. The evidence presented to support these and other assumptions is unconvincing. Moreover, his overall approach is methodologically rather questionable. Convinced as he is of the superiority of astronomical evidence that must be considered decisive, Rose has little or no regard for historical, iconographic, and archaeological sources. And when he does refer to such material, it is only to dismiss it outright as suspect , anachronistic , or even censored . He also fails to take into account the evolution of script over a period of fifteen centuries, when he proposes to shift the El‐Lahun papyri, written in the so‐called hieratic script, from the nineteenth to the fourth century b.c.Despite all these flaws, some parts of Sun, Moon, and Sothis deserve to be taken into consideration. This is especially true of the reassessment of the 25‐year lunar cycle in the opening chapters, by far the best part of the book. Also interesting and useful are Rose's system to retrocalculate the dates of heliacal risings of Sirius and his discussion of the true length of the Sothic cycle. His findings in this respect should be compared with those of other scholars who have recently worked on the subject . Unfortunately, Rose himself ignores much of the recent work, not only on the heliacal risings of Sirius but also on the Egyptian calendar in general.Finally, I have the impression that the author has a somewhat anachronistic idea of how ancient calendars and cycles functioned in practice. He believes in their rigid application and thinks that the ancients took a similar approach to these devices. In this respect, he should have remembered the words of one of the authors mentioned in his bibliography, E. J. Bickerman, who wrote, precisely with regard to the Egyptian calendar and Sothic dating: “A calendar is a tool which cannot be justified by either logic or astronomy”. (shrink)

Traditional Eurocentric thought assumes that Greece was the origin of civilization. This book dispels this and other myths by showing that there is a body of knowledge that preceded Greek philosophy. The author documents how the great pyramids were built in 2800 B.C., 2,100 years before Greek civilization. The popular myth of Hippocrates being the father of medicine is dispelled by the fact that Hippocrates studied the works of Imhotep, the true father of medicine, and mentioned his name in his (...) Hippocratic oath. Eleven famous African scholars who preceded Greek philosophers are profiled: Ptahhotep, Kagemni, Duauf, Amenhotep, Amenemope, Imhotep, Amenemhat, Merikare, Sehotepibre, Khunanup, and Akhenaten. These scholars' ideas on a variety of topics are discussed, including the emergence of science and reason, the moral order, books and education, and the clash of classes. (shrink)

Throughout history in Ancient Egypt, information has been passed on from one generation to another. Information about culture and traditions has been passed on verbally and through scripts. From the time of the Old Kingdom (3100 B.C) in Ancient Egypt, hieroglyphs were used as a tool to pass on information about their history, culture and everyday lifestyle. Hieroglyphs, hieratic and demotic are three stages of writing that were practised throughout Ancient Egypt ’s history. This paper will briefly explain the history (...) and use of hieroglyphs in the Ancient Egyptian times. (shrink)

Sumer was an ancient civilization in southern Mesopotamia (modern Iraq) during the Chalcolithic and Early Bronze Ages. Although the historical records in the region do not go back much further than ca. 2900 BCE, modern historians believe that Sumer was first settled between ca. 4500 and 4000 BCE by people who may or may not have spoken the Sumerian language. These people, now called the "Ubaidians," were the first to drain the marshes for agriculture; develop trade; and establish industries including (...) weaving, leatherwork, metalwork, masonry, and pottery. (shrink)