Kwame Gyekye
Osoba jest kształtowana przez wspólnotę, ale nie zostaje przez nią pochłonięta – myśl afrykańska potrafi połączyć wartości wspólnotowe i prawa jednostki.
Umiejscowienie
Ghański filozof: zrekonstruował akańskie schematy pojęciowe i opowiedział się za „umiarkowanym komunitaryzmem”, który zostawia miejsce na prawa jednostki.
Kluczowe idee
- Akański schemat pojęciowy
- Umiarkowany komunitaryzm
- Bycie osobą
Wpływ
Pod wpływem 1
Arystoteles
pod wpływem
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)
Źródło: szkic AI
Arystoteles › 384–322 p.n.e.
Krytyka
Krytykuje 4
John S. Mbiti
krytykuje
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)
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John S. Mbiti › 1931–2019
Kwasi Wiredu pod wpływem
pod wpływem
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)
Źródło: szkic AI
krytykuje
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)
Źródło: szkic AI
Kwasi Wiredu › 1931–2022
Ifeanyi Menkiti
krytykuje
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)
Źródło: szkic AI
Ifeanyi Menkiti › 1940–2019
Paulin Hountondji
krytykuje
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)
Źródło: szkic AI
Paulin Hountondji › 1942–2024
Dzieła
Akańskie idee Boga, osoby, losu i wspólnoty, zrekonstruowane jako filozofia.
Stanowisko
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.
Życie i kontekst
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.
Dalsze główne dzieła
- Arabic Logic (1979)
- Tradition and Modernity (1997)
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