In this seminal exploration of the nature and future of African philosophy, Paulin J. Hountondji attacks a myth popularized by ethnophilosophers such as Placide Temples and Alexis Kagame that there is an indigenous, collective African philosophy, separate and distinct from the Western philosophical tradition. Hountondji contends that ideological manifestations of this view that stress the uniqueness of the African experience are protonationalist reactions against colonialism conducted, paradoxically, in the terms of colonialist discourse.

In this volume, he responds with autobiographical and philosophical reflection to the dialogue and controversy he has provoked.

Let me straight from the beginning confess one thing: I am not happy with the phrase “African Philosophy” used to describe a subject-matter, a specific discipline in the university curriculum. Why? Because it seems to particularize a kind of intellectual production taking place in Africa and to deny its universal validity. It apparently means, to use the words by Jonathan Chimakonam himself, “a bordersensitive, culture-bound exclusive system that holds only in Africa and is not universally applicable” This particularization, however, has (...) its own story. I wish first in this paper to recall briefly the earliest stage of this story and then discuss alternative ways to remain authentically African while doing philosophy in Africa today. Keywords: Ethnophilosophy, African philosophy, Africa, Philosophy, Calabar. (shrink)

Let me straight from the beginning confess one thing: I am not happy with the phrase “African Philosophy” used to describe a subject-matter, a specific discipline in the university curriculum. Why? Because it seems to particularize a kind of intellectual production taking place in Africa and to deny its universal validity. It apparently means, to use the words by Jonathan Chimakonam himself, “a bordersensitive, culture-bound exclusive system that holds only in Africa and is not universally applicable” This particularization, however, has (...) its own story. I wish first in this paper to recall briefly the earliest stage of this story and then discuss alternative ways to remain authentically African while doing philosophy in Africa today. (shrink)

It is with these virile words of the Martinique poet Aimé Сésaire, an expression of assurance regained, testimony to a self-confidence once stolen but then reconquered, that I would like to open my remarks.*Africa was present at the last great international philosophical meeting two years ago in Montreal. I would like here to illustrate the meaning behind this presence and to explain the reasons why we wanted to be present, in order to avoid facile misunderstandings which could have weighty consequences.

Porto-Novo (Benin), 19-21 September 2002. A conference on ‘The encounter between rationalities’, jointly organized by the Centre Africain des Hautes Etudes, the UNESCO network ‘Paths of Thought’ and the International Council for Philosophy and Humanistic Studies (ICPHS), took place there on the occasion of its 26th General Meeting. Seventy-two delegates from 33 countries. An ambitious academic programme, which, like all such programmes, we knew quite well we would never be able to cover, had been drawn up in four sections.

"Hountondji... writes not as an 'African' philosopher but as a philosopher on Africa.... Hountondji's deep understanding of any civilization as necessarily pluralistic, and often even self-contradicting as it evolves, is simply magisterial.... This is a precious gem of a book for anyone who wishes to reflect on civilization and culture." —Choice In this incisive, original exploration of the nature and future of African philosophy, Paulin J. Hountondji attacks a myth popularized by ethnophilosophers such as Placide Tempels and Alexis Kagame that (...) there is an indigenous, collective African philosophy separate and distinct from the Western philosophical tradition. Hountondji contends that ideological manifestations of this view that stress the uniqueness of the African experience are protonationalist reactions against colonialism conducted, paradoxically, in the terms of colonialist discourse. Hountondji argues that a genuine African philosophy must assimilate and transcend the theoretical heritage of Western philosophy and must reflect a rigorous process of independent scientific inquiry. This edition is updated with a new preface in which Hountondji responds to his critics and clarifies misunderstandings about the book's conceptual framework. (shrink)

This article starts by critically engaging with exclusion within the hegemonic European philosophical discourses based on racist and civilisational narratives both during the colonial past and in the present. As a counter-strategy, it rejects any defence of peripheral cultures based on particularist narratives or essentialising identities. In this light, it critically discusses the project of ethnophilosophy in the African context. The author defines relativism as a trap that imprisons postcolonial subjects rather than truly liberating them. The project of universalism is (...) neither European nor Eurocentric, but universal in scope, since intellectuals in all cultures make truth-claims. Accordingly, it pleads for conceptualising the universal not as a given that can be embraced or rejected, but as a goal and an infinite horizon that all cultures of the world should work on together. (shrink)

This chapter contains sections titled: Introduction The Critique of Ethnophilosophy The Origins of Ethnophilosophy and Ethnoscience Research into Endogenous Knowledge versus Ethnoscience Knowledge and Development.

pt. 1. Savoirs et pratiques. On mathematical ideas in African history and cultures -- Savoirs endogènes et defis de la modernité scientifique: réflexions d'un archéologue -- La culture africaine face aux excès de la technoscience: l'humanisme de Boubou Hama -- La crise écologique comme exigence d'un nouveua paradigme -- Autour du fait religieux: la théorie du choix rationnel et ses limites -- "Faiseurs de pluies" : les précipitations artificielles selon les méthodes "traditionnelles" et selon la technologie moderne -- Le sang (...) dans les practiques traditionnelles: note sure quelques pratiques à risque -- L'ulcère de Buruli au Bénin: modèles endogènes de prise en charge d'une maladie tropicale -- Entra Afrique et Occident: regards croisés sur la perception de la maladie -- Note sur la question: au labo, hors du labo. (shrink)

La paix partout menacée est souvent en butte à l’intégrisme religieux qui prétend défendre des valeurs morales « au nom de Dieu », là où il bafoue l’humanité. C’est pourquoi, il est temps de moraliser Dieu : assurer à chacun la possibilité de croire ou de ne pas croire, ne pas introduire de hiérarchie au sein du polythéisme et inviter les croyants à se demander ce qu’ils font de leur foi. Car, en l’espèce, si les actes valent mieux que les (...) paroles, aucun Dieu ne peut (par la voix de ses prêtres, de ses pasteurs ou de ses imams) exiger des fidèles qu’il tuent, massacrent et sèment la terreur. Comme le montre cet article, seule une éthique débarrassée de l’obscurantisme et de l’intolérance peut prétendre à l’universel et à la solidarité. (shrink)

La paix partout menacée est souvent en butte à l’intégrisme religieux qui prétend défendre des valeurs morales « au nom de Dieu », là où il bafoue l’humanité. C’est pourquoi, il est temps de moraliser Dieu : assurer à chacun la possibilité de croire ou de ne pas croire, ne pas introduire de hiérarchie au sein du polythéisme et inviter les croyants à se demander ce qu’ils font de leur foi. Car, en l’espèce, si les actes valent mieux que les (...) paroles, aucun Dieu ne peut (par la voix de ses prêtres, de ses pasteurs ou de ses imams) exiger des fidèles qu’il tuent, massacrent et sèment la terreur. Comme le montre cet article, seule une éthique débarrassée de l’obscurantisme et de l’intolérance peut prétendre à l’universel et à la solidarité. (shrink)

In this autobiographical essay, introduced by Ernst Wolff, Paulin Hountonji gives an account of his relation to Paul Ricœur. A sketch of his own academic development and his experience of the Parisian philosophy milieu in the 1960s serves as background for his chosing Ricœur as his doctoral supervisor. The essay makes plain the proximities between Hountondji and Ricœur, but identifies also occasional and missed encounters.

Dans cet essai autobiographique, précédé d’une courte présentation par Ernst Wolff, Paulin Hountondji retrace sa relation avec Paul Ricœur. Le rôle de Ricœur comme directeur de thèse est replacé dans le contexte de l’expérience de Hountondji avec le milieu philosophique parisien des années 1960 et de l’histoire plus longue de son propre développement académique. L’essai met en évidence les proximités entre Hountondji et Ricœur, mais identifie également des rencontres ponctuelles ou manquées.

In this autobiographical essay, introduced by Ernst Wolff, Paulin Hountonji gives an account of his relation to Paul Ricœur. A sketch of his own academic development and his experience of the Parisian philosophy milieu in the 1960s serves as background for his chosing Ricœur as his doctoral supervisor. The essay makes plain the proximities between Hountondji and Ricœur, but identifies also occasional and missed encounters.