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普拉希德·坦普尔斯

1906–1977

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在坦普尔斯看来，班图人的思想把存在等同于生命力，所有存在者按其力量的强弱排成等级——这一观点后来被批评为民族哲学。

定位

非洲与非洲裔哲学 · 西欧 · 形而上学, 宗教

比利时驻刚果的传教士，其《班图哲学》（1945年）把“生命力”的本体论归于巴卢巴人——这是非洲哲学的一个起点，也是批评者眼中“民族哲学”的典型案例。

核心思想

  • 存在即生命力
  • 民族哲学
  • 殖民家长主义（批评者的指控）

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影响

影响了 1

  • 亚历克西斯·卡加梅

    影响了

    Kagame accepted Tempels’ claim that Bantu peoples have a philosophy but rebuilt it from the Kinyarwanda language instead of a missionary’s impressions (La Philosophie bantu-rwandaise de l’être, 1956). A. Kagame, La Philosophie bantu-rwandaise de l’être (1956); P. Tempels, La Philosophie bantoue (1945)

    依据: AI 草稿

    亚历克西斯·卡加梅 › 1912–1981

批评

受批评于 8

  • 艾梅·塞泽尔

    受其批评

    Césaire argued that Tempels praised Bantu philosophy and its ‘vital force’ to leave the colonial order untouched, as a means of pacification (Discours sur le colonialisme, 1950). A. Césaire, Discours sur le colonialisme (1950; rev. 1955); P. Tempels, La philosophie bantoue (1945)

    依据: AI 草稿

    艾梅·塞泽尔 › 1913–2008

  • 法比恩·埃布西·布拉加

    受其批评

    Eboussi Boulaga argued that the ethnophilosophy begun by Tempels confuses customs with theory and is a rhetoric seeking recognition from European readers (‘Le Bantou problématique’, 1968). F. Eboussi Boulaga, “Le Bantou problématique”, Présence Africaine 66 (1968); La crise du Muntu (1977); N. Ajari, “Née du désastre”, Interpretationes (2015)

    依据: AI 草稿

    法比恩·埃布西·布拉加 › 1934–2018

  • V. Y. 穆丁贝

    受其批评

    Mudimbe placed Tempels’ Bantu Philosophy in the ‘colonial library’, as part of a missionary project of conversion that describes Africans in Europe’s categories (The Invention of Africa, 1988). V. Y. Mudimbe, The Invention of Africa (1988)

    依据: AI 草稿

    V. Y. 穆丁贝 › 1941–2025

  • 保兰·洪通吉

    受其批评

    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

    保兰·洪通吉 › 1942–2024

  • 亨利·奥德拉·奥鲁卡

    受其批评

    Odera Oruka took Tempels’ Bantu Philosophy as the model of ethnophilosophy, a communal worldview presented as philosophy, unlike the critical thought of individual sages (Sage Philosophy, 1990). H. Odera Oruka, “Four Trends in Current African Philosophy” (1978; publ. 1981); Sage Philosophy (1990), introduction

    依据: AI 草稿

    亨利·奥德拉·奥鲁卡 › 1944–1995

  • 夸梅·安东尼·阿皮亚

    受其批评

    Appiah objected that Tempels’ Bantu Philosophy, like ethnophilosophy generally, ascribes one folk philosophy to a whole people as a coherent system (In My Father’s House, 1992). K. A. Appiah, In My Father’s House (1992), ch. 5 “Ethnophilosophy and Its Critics”

    依据: AI 草稿

    夸梅·安东尼·阿皮亚 › 1954年生

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  • 奥考特·庇代克

    受其批评

    Okot p’Bitek counted Tempels’ Bantu Philosophy among the Christian projects of reading African religions in Western terms in order to make Africa fit Christianity. O. p’Bitek, African Religions in Western Scholarship (1970); D. A. Masolo, African Philosophy in Search of Identity (1994)

    依据: AI 草稿

    奥考特·庇代克 › 1931–1982

  • 马尔相·托瓦

    受其批评

    Towa rejected the ethnophilosophy begun by Tempels as a description of collective beliefs passed off as philosophy, which leaves traditions unexamined. M. Towa, Essai sur la problématique philosophique dans l’Afrique actuelle (1971); Masolo 1994

    依据: AI 草稿

    马尔相·托瓦 › 1931–2014

作品

  • 1945班图哲学

    一位传教士对班图人“生命力”存在论的重构——本意是协助文明使命，却开启了关于非洲哲学的争论。

立场

Tempels wanted to show missionaries that the Bantu had their own philosophy. At its centre, he claimed, being is vital force. All beings – God, the ancestors, the living, animals, plants and things – form a hierarchy of forces that strengthen or weaken each other. Yet the Bantu, he held, could not state it themselves; the European had to articulate it, so that colonial rule and mission could build on it. Césaire mocked the book as an alibi for colonialism. The Rwandan priest Alexis Kagame reworked the approach through the Kinyarwanda language; Hountondji called such reconstructions of a unanimous collective worldview “ethnophilosophy”, and Mudimbe placed the book in the “colonial library”.

生平与背景

Placide Tempels, born in Flanders in 1906, joined the Franciscans and in 1933 went as a missionary to the Belgian Congo, where he worked among the Baluba of Katanga. His book on Bantu philosophy appeared in French in 1945; Présence Africaine reissued it in Paris in 1949. In the 1950s he founded the Catholic movement Jamaa, which church authorities came to view with suspicion. He died in Belgium in 1977.

其他主要作品

  • Bantu Philosophy (La philosophie bantoue, 1945)
  • Our Encounter (Notre rencontre, 1962)

出现在

来源: Wikipedia · Wikidata

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