क्वामे ज्येकी
व्यक्ति समुदाय से आकार पाता है पर उसमें निगला नहीं जाता – अफ़्रीकी चिंतन सामुदायिक मूल्यों और वैयक्तिक अधिकारों को साथ थाम सकता है।
पृष्ठभूमि
घाना के दार्शनिक: अकान वैचारिक ढाँचे का पुनर्निर्माण किया और ऐसे “मध्यम समुदायवाद” का पक्ष लिया जो व्यक्तिगत अधिकारों के लिए स्थान छोड़ता है।
मुख्य विचार
- अकान वैचारिक ढाँचा
- मध्यम समुदायवाद
- व्यक्तित्व
प्रभाव
जिनसे प्रभावित 1
अरस्तू
जिनसे प्रभावित
Gyekye, trained in Greek and Arabic philosophy, translated Ibn al-Tayyib’s commentary on Porphyry’s Isagoge, the gateway to Aristotle’s logic (Arabic Logic, 1979). K. Gyekye (trans.), Arabic Logic: Ibn al-Tayyib’s Commentary on Porphyry’s Eisagoge (1979); An Essay on African Philosophical Thought (1987)
साक्ष्य: AI मसौदा
अरस्तू › 384–322 ईसा पूर्व
आलोचना
जिनकी आलोचना की 4
जॉन एस. म्बिटी
जिनकी आलोचना की
Gyekye read Mbiti’s ‘I am, because we are’ as radical communitarianism without room for individual rights, and proposed a moderate version (‘Person and Community in African Thought’, 1992). K. Gyekye, “Person and Community in African Thought”, in K. Wiredu & K. Gyekye (eds.), Person and Community (1992); Tradition and Modernity (1997), ch. 2; J. S. Mbiti, African Religions and Philosophy (1969)
साक्ष्य: AI मसौदा
जॉन एस. म्बिटी › 1931–2019
क्वासी विरेडू जिनसे प्रभावित
जिनसे प्रभावित
Gyekye shared Wiredu’s programme of critically analysing Akan concepts and co-edited with him Person and Community (1992), while disputing his reading of the okra. K. Wiredu and K. Gyekye (eds.), Person and Community: Ghanaian Philosophical Studies I (1992); K. Gyekye, An Essay on African Philosophical Thought (1987)
साक्ष्य: AI मसौदा
जिनकी आलोचना की
Against Wiredu’s quasi-physical reading of the Akan okra, Gyekye held the Akan person to be dualistic, with an immaterial soul (An Essay on African Philosophical Thought, 1987). K. Gyekye, An Essay on African Philosophical Thought (1987), ch. 6; K. Wiredu, “The Akan Concept of Mind”, Ibadan Journal of Humanistic Studies 3 (1983)
साक्ष्य: AI मसौदा
क्वासी विरेडू › 1931–2022
इफ़ेन्यी मेंकिटी
जिनकी आलोचना की
Gyekye objected that Menkiti’s ‘radical’ communitarianism, with personhood acquired in community, leaves no room for individual rights or criticism (‘Person and Community in African Thought’, 1992). K. Gyekye, “Person and Community in African Thought” (1992); Tradition and Modernity (1997), ch. 2; I. Menkiti, “Person and Community in African Traditional Thought” (1984)
साक्ष्य: AI मसौदा
इफ़ेन्यी मेंकिटी › 1940–2019
पॉलिन हौंतोंजी
जिनकी आलोचना की
Gyekye objected to Hountondji that traditional African thought, though unwritten and anonymous, goes back to individual thinkers and can be philosophy (An Essay on African Philosophical Thought, 1987). K. Gyekye, An Essay on African Philosophical Thought: The Akan Conceptual Scheme (1987); P. Hountondji, Sur la « philosophie africaine » (1976)
साक्ष्य: AI मसौदा
पॉलिन हौंतोंजी › 1942–2024
कृतियाँ
ईश्वर, व्यक्ति, नियति और समुदाय के अकान विचार, दर्शन के रूप में पुनर्निर्मित।
मत
Gyekye wanted to show that the thought of the Akan of Ghana forms a coherent philosophical system, not just a collection of customs. In his main work he reconstructed Akan views of God, the person, destiny, evil and community, and argued that individual sages, not just the anonymous collective, contributed to it. Against radical communitarian readings of African thought, including some of his colleagues’, he defended a “moderate communitarianism”: the person is deeply shaped by the community, yet retains rights, a will of their own and the capacity to question tradition. Later he applied these ideas to the challenges of modernizing African societies.
जीवन और संदर्भ
Gyekye was born in the Gold Coast in 1939 and studied at the University of Ghana and then at Harvard, where he earned his doctorate with a study of Greek and Arabic logic. He taught for decades at the University of Ghana and also as a visiting professor in the United States, including at Temple University in Philadelphia. He died in 2019.
अन्य प्रमुख कृतियाँ
- Arabic Logic (1979)
- An Essay on African Philosophical Thought: The Akan Conceptual Scheme (1987)
- Tradition and Modernity (1997)
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