पॉलिन हौंतोंजी
ऐसा कोई सामूहिक दर्शन नहीं है जिसे पूरा जन अनजाने में साझा करता हो; अफ़्रीकी दर्शन व्यक्तियों के बीच आलोचनात्मक, लिखित बहस है।
पृष्ठभूमि
बेनिन के दार्शनिक: “नृजाति-दर्शन” की आलोचना सामूहिक, सर्वसम्मत चिंतन के मिथक के रूप में की और आलोचनात्मक, लिखित, वैज्ञानिक बहस का आह्वान किया।
मुख्य विचार
- नृजाति-दर्शन की आलोचना
- मिथक के रूप में सर्वसम्मतिवाद
- अंतर्जात ज्ञान
गुरु: जॉर्ज कांगियेम, पॉल रिक्यूर, लुई अल्थुसर, जाक देरिदा
प्रभाव
जिनसे प्रभावित 5
एडमुंड हुसल
जिनसे प्रभावित
Hountondji, whose doctorate treated Husserl’s idea of science (1970), drew on it in demanding that philosophy be explicit critical enquiry, not a collective worldview (1976). P. J. Hountondji, Sur la « philosophie africaine » (1976); The Struggle for Meaning: Reflections on Philosophy, Culture, and Democracy in Africa (1997; Eng. 2002)
साक्ष्य: AI मसौदा
एडमुंड हुसल › 1859–1938
जॉर्ज कांगियेम जिनसे पढ़ा
जिनसे पढ़ा
After the agrégation of 1966, whose jury Canguilhem chaired, Hountondji agreed with him on a thesis on social structure and the genesis of the scientific spirit, never completed, and attended his seminar, where he presented his paper on Anton Wilhelm Amo (printed 1970). P. J. Hountondji, “My Experience with Paul Ricœur”, Études Ricœuriennes / Ricœur Studies 12:1 (2021), 50–59
साक्ष्य: AI मसौदा
जॉर्ज कांगियेम › 1904–1995
पॉल रिक्यूर जिनसे पढ़ा
जिनसे पढ़ा
Hountondji wrote his doctoral thesis on the idea of science in Husserl’s Prolegomena and First Logical Investigation under Ricœur’s supervision and defended it at Nanterre in June 1970, before a jury that included Suzanne Bachelard and Emmanuel Levinas. P. J. Hountondji, “My Experience with Paul Ricœur”, Études Ricœuriennes / Ricœur Studies 12:1 (2021), 50–59
साक्ष्य: AI मसौदा
पॉल रिक्यूर › 1913–2005
लुई अल्थुसर जिनसे पढ़ा
जिनसे पढ़ा
When Hountondji entered the École normale supérieure in 1963, Althusser, then philosophy tutor (caïman), set him a 48-hour essay to decide whether he should prepare the agrégation in philosophy; Hountondji later linked his disappointment with Tempels’ Bantu Philosophy partly to Althusser’s warning against ideology. P. J. Hountondji, “My Experience with Paul Ricœur”, Études Ricœuriennes / Ricœur Studies 12:1 (2021), 50–59
साक्ष्य: AI मसौदा
लुई अल्थुसर › 1918–1990
जाक देरिदा जिनसे पढ़ा
जिनसे पढ़ा
At the École normale supérieure, which Hountondji entered in 1963, he followed Derrida’s seminars on Plato, Descartes, Hume, Kant and Husserl; Derrida suggested the topic of his master’s dissertation, the notion of hylē in Husserl (Sorbonne, 1965). P. J. Hountondji, “My Experience with Paul Ricœur”, Études Ricœuriennes / Ricœur Studies 12:1 (2021), 50–59
साक्ष्य: AI मसौदा
जाक देरिदा › 1930–2004
जिन्हें प्रभावित किया 3
वी. वाई. मुदिम्बे
जिन्हें प्रभावित किया
Mudimbe discussed Hountondji’s critique of ethnophilosophy but held that this debate, too, remained within the Western order of knowledge (The Invention of Africa, 1988). V. Y. Mudimbe, The Invention of Africa (1988); P. J. Hountondji, Sur la « philosophie africaine » (1976)
साक्ष्य: AI मसौदा
वी. वाई. मुदिम्बे › 1941–2025
रेविन कॉनेल
जिन्हें प्रभावित किया
In Southern Theory (2007) Connell discussed Hountondji’s critique of ethnophilosophy and of the extraversion of African science, dependent on Northern centres, as a resource for global social science. R. Connell, Southern Theory (2007); P. J. Hountondji, Sur la « philosophie africaine » (1976); Endogenous Knowledge: Research Trails (1997)
साक्ष्य: AI मसौदा
रेविन कॉनेल › जन्म 1944
क्वामे एंथनी अप्पिया
जिन्हें प्रभावित किया
Appiah endorsed Hountondji’s critique of ethnophilosophy as the myth of a unanimous collective worldview, while asking what African philosophy can be (In My Father’s House, 1992). K. A. Appiah, In My Father’s House (1992), “Ethnophilosophy and Its Critics”; P. J. Hountondji, Sur la « philosophie africaine » (1976)
साक्ष्य: AI मसौदा
क्वामे एंथनी अप्पिया › जन्म 1954
आलोचना
जिनके द्वारा आलोचित 3
सोफ़ी ओलुवोले
जिनके द्वारा आलोचित
Oluwole rejected the claim, which she found in Hountondji, that philosophy requires writing, and read the oral Ifá corpus as philosophical texts (Philosophy and Oral Tradition). S. B. Oluwole, Philosophy and Oral Tradition (Lagos: Ark Publications; publication year given variously); Socrates and Ọ̀rúnmìlà: Two Patron Saints of Classical Philosophy (2014); P. Hountondji, Sur la « philosophie africaine » (1976)
साक्ष्य: AI मसौदा
सोफ़ी ओलुवोले › 1935–2018
क्वामे ज्येकी
जिनके द्वारा आलोचित
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
क्वामे ज्येकी › 1939–2019
हेनरी ओडेरा ओरुका
जिनके द्वारा आलोचित
Against Hountondji’s tie between philosophy and writing, Odera Oruka held that sages in oral cultures reflect critically as individuals: ‘philosophic sagacity’ (Sage Philosophy, 1990). H. Odera Oruka, “Sagacity in African Philosophy”, International Philosophical Quarterly 23 (1983); Sage Philosophy (1990), introduction
साक्ष्य: AI मसौदा
हेनरी ओडेरा ओरुका › 1944–1995
जिनकी आलोचना की 4
लेओपोल्ड सदर सेंघोर
जिनकी आलोचना की
Hountondji counted Senghor’s négritude as ethnophilosophy: it ascribes a fixed collective mentality to Africans, repeating colonial stereotypes in a positive key (Sur la « philosophie africaine », 1976). P. Hountondji, Sur la « philosophie africaine » (1976); L. S. Senghor, “Ce que l’homme noir apporte” (1939)
साक्ष्य: AI मसौदा
लेओपोल्ड सदर सेंघोर › 1906–2001
प्लासिड तेंपेल्स
जिनकी आलोचना की
Hountondji called Tempels’ Bantu Philosophy (1945) the founding text of ‘ethnophilosophy’: a unanimous worldview ascribed to all Bantu, written for Europeans (Sur la « philosophie africaine », 1976). P. Hountondji, Sur la « philosophie africaine » (1976); P. Tempels, La philosophie bantoue (1945)
साक्ष्य: AI मसौदा
प्लासिड तेंपेल्स › 1906–1977
क्वामे एन्क्रूमाह
जिनकी आलोचना की
Hountondji criticised Consciencism (1964) for deriving an official ideology from a supposedly unanimous Africa and welcomed the later Nkrumah’s class analysis (Sur la « philosophie africaine », 1976). P. Hountondji, Sur la « philosophie africaine » (1976; Engl. African Philosophy: Myth and Reality, 1983), chs. 6 “The end of ‘Nkrumaism’ and the (re)birth of Nkrumah” and 7 “The idea of philosophy in Nkrumah’s Consciencism”; K. Nkrumah, Class Struggle in Africa (1970)
साक्ष्य: AI मसौदा
क्वामे एन्क्रूमाह › 1909–1972
अलेक्सिस कागामे
जिनकी आलोचना की
Hountondji made Kagame’s La philosophie bantu-rwandaise de l’être (1956) a case of ethnophilosophy: it imposes Aristotelian categories on Kinyarwanda grammar and presents a collective worldview as philosophy. P. Hountondji, Sur la « philosophie africaine » (1976); A. Kagame, La philosophie bantu-rwandaise de l’être (1956)
साक्ष्य: AI मसौदा
अलेक्सिस कागामे › 1912–1981
कृतियाँ
कोई सामूहिक, सर्वसम्मत “अफ़्रीकी दर्शन” नहीं है – केवल वह दार्शनिक साहित्य जो अफ़्रीकी लिखते हैं।
मत
Hountondji sharply criticized what he called “ethnophilosophy”: the attempt to reconstruct a collective, unanimous worldview of a whole people and present it as their philosophy. Such constructs, he argued, freeze African cultures into a timeless consensus and serve Western expectations more than African thinkers. Philosophy is instead an open, critical and usually written debate among individuals, and African philosophy is simply the body of philosophical texts written by Africans. Later he turned to “endogenous knowledge” and asked how scientific research in Africa could free itself from dependence on the centres of the North. His critique sparked one of the central debates of modern African philosophy.
जीवन और संदर्भ
Hountondji was born in 1942 in Abidjan to a family from Dahomey, today Benin. He studied at the École normale supérieure in Paris, where Louis Althusser and Jacques Derrida were among his teachers, and wrote his doctorate on Husserl. He taught for decades at the National University of Benin in Cotonou and served as minister of education and of culture in the early 1990s. He died in 2024.
अन्य प्रमुख कृतियाँ
- African Philosophy: Myth and Reality (1976)
- Endogenous Knowledge (1994)
- The Struggle for Meaning (1997)
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