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保兰·洪通吉

1942–2024

初步了解有意简化——人物介绍讲得更多

并不存在一整个民族不自觉共有的集体哲学；非洲哲学是个人之间批判性的、书面的争论。

定位

非洲与非洲裔哲学 · 撒哈拉以南非洲 · 认识论, 科学, 社会与历史

贝宁哲学家：他批评“民族哲学”是关于集体的、一致的思想的神话，并呼吁进行批判性的、书面的、科学的论辩。

核心思想

  • 对民族哲学的批判
  • 一致论作为神话
  • 内生知识

老师: 乔治·康吉莱姆, 保罗·利科, 路易·阿尔都塞, 雅克·德里达

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影响

受影响于 5

  • 埃德蒙德·胡塞尔

    受其影响

    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)

    依据: AI 草稿

    埃德蒙德·胡塞尔 › 1859–1938

  • 乔治·康吉莱姆 师从

    师从

    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

    依据: AI 草稿

    乔治·康吉莱姆 › 1904–1995

  • 保罗·利科 师从

    师从

    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

    依据: AI 草稿

    保罗·利科 › 1913–2005

  • 路易·阿尔都塞 师从

    师从

    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

    依据: AI 草稿

    路易·阿尔都塞 › 1918–1990

  • 雅克·德里达 师从

    师从

    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

    依据: AI 草稿

    雅克·德里达 › 1930–2004

影响了 3

  • V. Y. 穆丁贝

    影响了

    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)

    依据: AI 草稿

    V. Y. 穆丁贝 › 1941–2025

  • 雷温·康奈尔

    影响了

    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)

    依据: AI 草稿

    雷温·康奈尔 › 1944年生

  • 夸梅·安东尼·阿皮亚

    影响了

    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)

    依据: AI 草稿

    夸梅·安东尼·阿皮亚 › 1954年生

批评

受批评于 3

  • 索菲·奥卢沃莱

    受其批评

    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)

    依据: AI 草稿

    索菲·奥卢沃莱 › 1935–2018

  • 夸梅·吉耶基

    受其批评

    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)

    依据: AI 草稿

    夸梅·吉耶基 › 1939–2019

  • 亨利·奥德拉·奥鲁卡

    受其批评

    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

    依据: AI 草稿

    亨利·奥德拉·奥鲁卡 › 1944–1995

批评了 4

  • 列奥波德·塞达尔·桑戈尔

    批评了

    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)

    依据: AI 草稿

    列奥波德·塞达尔·桑戈尔 › 1906–2001

  • 普拉希德·坦普尔斯

    批评了

    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)

    依据: AI 草稿

    普拉希德·坦普尔斯 › 1906–1977

  • 克瓦米·恩克鲁玛

    批评了

    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)

    依据: AI 草稿

    克瓦米·恩克鲁玛 › 1909–1972

  • 亚历克西斯·卡加梅

    批评了

    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)

    依据: AI 草稿

    亚历克西斯·卡加梅 › 1912–1981

作品

立场

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.

生平与背景

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.

其他主要作品

  • African Philosophy: Myth and Reality (1976)
  • Endogenous Knowledge (1994)
  • The Struggle for Meaning (1997)

出现在

来源: Wikipedia · Wikidata

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