फ़ाबियाँ एबूसी बूलागा

कृतियाँ

• 1977संकट में म्युंतु: अफ़्रीकी प्रामाणिकता और दर्शन

  नृजाति-दर्शन की आलोचना ऐसे अलंकारशास्त्र के रूप में जो यूरोपीय पाठकों की मान्यता खोजता है और रिवाजों को सिद्धांत समझ लेता है; एबूसी बूलागा पूछते हैं कि जिन लोगों का अर्थ-संसार उपनिवेशवाद ने तोड़ दिया उनके लिए अपने बल पर और अपने लिए सोचना और कर्म करना कैसे संभव है, अपनी ठोस स्थिति से आरंभ करते हुए।

• 1981बुतों के बिना ईसाई धर्म: ईसाई धर्म की अफ़्रीकी आलोचना और पुनर्प्राप्ति

  मिशनों द्वारा लाए ईसाई धर्म की प्रभुत्व के विमर्श के रूप में आलोचना जिसने अफ़्रीकी धर्मांतरितों को आश्रित रखा; एबूसी बूलागा ईसा की आकृति की ओर, मानवीय जीवन के आदर्श के रूप में, उन बातों से मुक्त करके लौटने का प्रस्ताव रखते हैं जो बुत बन गई थीं।

मत

Eboussi Boulaga is on the map as one of the chief critics of ethnophilosophy, alongside Paulin Hountondji and Marcien Towa, and as a thinker of the situation that colonial rule left behind. “La crise du Muntu” (1977) – the Muntu is the human being of the Bantu languages – describes the condition of people whose world of meaning collapsed under colonisation, and the resulting crisis of the humanities in Africa. Ethnophilosophy, from Tempels’ “Bantu Philosophy” onwards, confuses customs with theory and is a rhetoric addressed to European readers to win recognition – a recognition that cannot end an unequal situation because it depends on those who profit from it. Unlike Hountondji, he did not orient philosophy in Africa chiefly towards science: what ethnophilosophy represses, he wrote, is the “non-philosophical”, the concrete situation that drives the desire for philosophy, and its aim is to exist on its own account and for itself, according to an order that rules out violence and arbitrariness. “Christianisme sans fétiche” (1981) criticised missionary Christianity as revelation turned into domination and proposed to take up the figure of Christ as a model of human life. His later political writings examined the national conferences of the early 1990s as moments of democratic hope, and the politics of Cameroon. N. Ajari (2015) reads his ethical and existential interpretation of African traditions as an alternative to Hountondji’s scientism; Achille Mbembe and Nadia Yala Kisukidi place his work in the project of “writing the world from Africa”.

जीवन और संदर्भ

Fabien Eboussi Boulaga was born on 17 January 1934 in Bafia in French Cameroon. After the minor seminary at Akono he entered the Jesuit novitiate in 1955 and was ordained priest in 1969; he studied theology in Lyon and later took doctorates in philosophy and in letters. In 1968 he published “Le Bantou problématique” in Présence Africaine, a critique of the Bantu philosophy of the missionary Placide Tempels. He taught in Abidjan and at the University of Yaoundé, and in 1980 he left the Society of Jesus. From 1994 he taught at the Catholic University of Central Africa in Yaoundé. In the 1990s he followed the national conferences of the democratisation period and the politics of Cameroon in books and articles, and in 2006 he co-edited with Alain Didier Olinga a volume in which African intellectuals reflect on the genocide in Rwanda. He died in Yaoundé on 13 October 2018.

अन्य प्रमुख कृतियाँ

• Le Bantou problématique (Présence Africaine, 1968)
• La crise du Muntu. Authenticité africaine et philosophie (1977)
• Christianisme sans fétiche. Révélation et domination (1981)
• À contretemps. L’enjeu de Dieu en Afrique (1992)
• Les conférences nationales en Afrique noire. Une affaire à suivre (1993)
• La démocratie de transit au Cameroun (1997)
• Lignes de résistance (1999)
• L’affaire de la philosophie africaine. Au-delà des querelles (2011)