Ejede Charley Mejame

Michel Henry is regarded as one of the most important French philosophers of the second half of the 20th century. Yet, he is still not widely cited as Edmund Husserl, Martin Heidegger, Jacques Derrida and Jean Paul Sartre are. His thought constitutes a philosophy of life, distancing itself not only from the phenomenology of the 20th century, but also from the science and technology inaugurated by Galileo Galilei and Rene Descartes. Furthermore, Leopold Sedar Senghor is an African philosopher whose philosophy has often been misunderstood in both African as well as in most Western philosophical scholarly circles. Critiquing representation in Western thought only makes sense if it is made clear that it is entirely conceivable that this critique squanders its meaning elsewhere, in the East. It is inherent in it. However, very few academics have felt that this should be done. It is essential to make connections, because what Henry discovers puts him in an immediate proximity of the radical approach of Vedanta and the approach of Senghor’s Negritude theory of emotion. The objective of this article is to find significant points of convergence between absolute subjectivity, the idea of affectivity, and Negritude and Vedanta in Henry’s speculative thought. The reading of Henry, Indian philosophy (Vedanta) and Negritude (Senghor) allows for establishing a bridge between Indian philosophy (Vedanta) and phenomenology, most notably a bridge between Negritude and the phenomenology of life.

The purpose of this study is not to show, as does Obenga, how Europe drew on Egypt or how Africa is the origin of all philosophies and the origin of all humanity, but to show African thinkers who, in the future, will want to take a serious look at developing a philosophy that embraces the major values of African culture, for this is supremely possible. This African culture subsists above all in the inexplorable African linguistic corpus. I argue that if we speak of African wisdom, we must first show its existence in the linguistic underpinning of the sapiential function in African culture. The solution to Africa’s problems will never come entirely from outside Africa; per contra, it will come from Africa itself, in her inherent values. The realms of salvation, therefore, of Africa lie in the norms implicit in its culture, but which are universal and are applicable to other cultures as well. The principal objective, therefore, of this paper, is the encounter between the logos and the African sapiential tradition for the two modes of thought mutually enrich themselves to address our contemporary problems. I show the crisis of the African humanity and the spheres of redemption in its sapiential function and the transmission of knowledge and reason in its multifarious facets. The work shows the major ideas inherent in the African sapiential tradition (African languages). African philosophy can incontrovertibly be found in African languages which conceal great knowledge and a use of life we have neglected today. The article explores the Kiluba language and deals with diverse questions in philosophy from its areas, i.e. ethics, politics, psychology, modern philosophy, linguistics, moral philosophy.

The aim of this paper is the exploration of Heidegger's interpretation of the phenomenon of technology against the background of his new vision of reality. It can be said that in this context sin which was formerly moral and religious became in our age, as it were, technological. Because man has distanced himself from the Nature, he finds himself at the same time alienated and guilty, contemplating, like a child brazen in the brainlessness of what he has done and waiting in anguish the imminent punishment of a mother who does not forgive. Cum multis aliis, it is not only ugliness with which Heidegger reproaches technoscience but aggressiveness as well.