In lieu of an abstract, here is a brief excerpt of the content:

Notes 1. See the acts of the colloquium: B. Bourgeois and J. Havet, eds, 2001, L’esprit cartésien. Quatrième centenaire de la naissance de Descartes, Paris: Vrin. 2.. S.B. Diagne, 2001, ‘Esprit cartésien et mathématique de l’esprit’, in B. Bourgeois and J. Havet, eds, L’esprit cartésien. Quatrième centenaire de la naissance de Descartes, Paris: Vrin, pp. 73–81. 3. What the audience could not have known was the intellectual bond I have with Paulin Hountondji, who has clarified the ‘question’ of philosophy in Africa for many of us. 4. Interview published 2010 in La Nouvelle Revue Française 593, p. 166, Paris. 5. Roger-Pol Droit, 2007, Généalogie des barbares, Paris: Odile Jacob, p. 19. 6. Diogenus Laertius, at the very beginning of the work he dedicated to the Lives and Doctrines of Illustrious Philosophers, echoed the idea, which as Roger-Pol Droit indicates was widespread in his time (in the ‘Introduction’ to the two volumes of the anthology Philosophies d’ailleurs 1, Les pensées indiennes, chinoises et tibétaines, Paris, Hermann, 2009, p. 18), that ‘the study of philosophy had its beginnings among the barbarians’. 7. ibid., p. 28. 8. The text of this interview was first published 2001 in Congo in the Revue africaine de la science de la mission 14–14, by Hippolyte Mimbu Kilol under the title ‘Mudimbe and his methodological quest for excellence. Interview with V.Y. Mudimbe on the occasion of his 60th birthday’. It has also been collected in a volume of contributions edited byAlphonseMbuyamba-Kankolongo,HommageàValentinYvesMudimbe: Pour un nouvel ordre africain de la connaissance, Paris: Paari, 2011. 84 THE INK OF THE SCHOLARS 9. ibid. 10. Lucius Outlaw writes, ‘“Africana philosophy” is the name for an emergent and still developing field of ideas and idea-spaces, intellectual endeavors, discourses, and discursive networks within and beyond academic philosophy that was recognized as such by national and international organizations of professional philosophers, including the American Philosophical Association, starting in the 1980s. Thus, the name does not refer to a particular philosophy, philosophical system, method, or tradition. Rather, Africana philosophy is a thirdorder , metaphilosophical, umbrella-concept used to bring organizing oversight to various efforts of philosophizing—that is, activities of reflective, critical thinking and articulation and aesthetic expression— engaged in by persons and peoples African and of African descent who were and are indigenous residents of continental Africa and residents of the many African Diasporas worldwide. In all cases the point of much of the philosophizings has been to confer meaningful orderings on individual and shared living and on natural and social worlds while resolving recurrent, emergent, and radically disruptive challenges to existence so as to survive, endure, and flourish across successive generations’. Outlaw, Jr., Lucius T., ‘Africana Philosophy’, Stanford Encyclopedia of Philosophy, Edward N. Zalta, ed., available at 11. See Shamil Jeppie and Souleymane Bachir Diagne, eds, 2008, The Meanings of Timbuktu, CODESRIA and HSRC. See also the work that John Hunwick has dedicated to African literature in Arabic script: Arabic Literature of Africa, Leiden: E.J. Brill (6 volumes published between 1994 and 2004). 12. See Mamoussé Diagne, Critique de la raison orale, Karthala, 2005, and De la philosophie et des philosophes en Afrique noire, Karthala, 2006. 13. Séverine Kodjo-Grandvaux, 2011, ‘Vous avez dit “ philosophie africaine ”?’, Critique 771–72, August–September, special issue ‘Philosopher en Afrique’. 14. See Lewis Gordon, Existentia Africana: Understanding African Existential Thought, New York: Routledge, 2000, and An Introduction to Africana Philosophy, Cambridge: Cambridge University Press, 2008. Notes 85 15. Two examples of such works: Kwasi Wiredu, ed., 2003, A Companion to African Philosophy, Oxford: Blackwell; F. Abiola Irele and Biodun Jeyifo, eds, 2010, The Oxford Encylopedia of African Thought, Oxford: Oxford University Press. 16. See the interview with Lewis Gordon ‘Philosopher en Afrique’, published in the special issue of Critique edited by Souleymane Bachir Diagne, 771–72, August–September 2011, pp. 626–28. 17. [The French phrase ‘la force de vivre’, the title of this chapter, can be used colloquially, implying something like ‘the will to live’.The English translator of Tempels’ Bantu Philosophy, the text that sets off Diagne’s discussion, translates it and its cognates as ‘vital force’. I use ‘life force’ and similar to keep the colloquial – non-philosophic – tone, and to maintain more distance from the Bergsonian notion of ‘élan vital’, which may translate Tempel’s term but should not be considered identical...


Additional Information

Related ISBN
MARC Record
Launched on MUSE
Open Access
Back To Top

This website uses cookies to ensure you get the best experience on our website. Without cookies your experience may not be seamless.