Academic literature on the topic 'Eboussi Boulaga'

Abstract This article engages the work of two prominent but recently deceased scholars of African Christianity—the Gambian Lamin Sanneh and the Cameroonian Fabien Eboussi Boulaga. It argues that their reinterpretation of Christianity is designed to develop an imagination of resistance in the context of western domination in Africa. Sanneh approaches the matter from a historical perspective through which he narrates the emergence of a new form of Christianity, leading to his important distinction between “world Christianity” and “global Christianity.” Boulaga approaches the issue from the perspective of philosophical theology, through which he developed the “Christic model” as central to appropriating the Christian faith in Africa. The paper argues that one can hardly understand why Sanneh distinguishes between global and world Christianity and why Boulaga develops the radical Christic model, if one fails to locate their work within the framework of problematizing dynamics of western domination in Africa.

P. O. Bodunrin, in his 1981 essay, asks: ‘Is there an African Philosophy, and if there is, what is it?’ This question has occupied centre stage among younger African intellectuals for about a decade now. The most articulate among these intellectuals, who are themselves philosophers, are Bodunrin (Nigeria), Kwasi Wiredu (Ghana), H. Odera Oruka (Kenya), Marcien Towa and Eboussi Boulaga (Cameroon), and Paulin Hountondji (Benin). These philosophers among others are in dialogue with one another and currently are seen to be the principal architects of a new orientation in African thought.

Resumo: Este artigo tem por objeto apresentar a Filosofia Política Crítica da Libertação em Enrique Dussel, analisando sua gênese e evolução e mostrando a influência decisiva da filosofia da práxis de Karl Marx para esse pensamento, em especial a partir do conceito de exterioridade, entendida como sendo o âmbito onde o outro se revela, onde permanece livre em seu ser distinto. A exterioridade, precisamente, é tida pela Filosofia da Libertação como a categoria principal do legado marxiano e pressuposto teórico fundamental, que viabiliza o discurso de Dussel, sobretudo na opção radical pela vítima, marca de seu pensamento filosófico. Mediante isso, aqui se assume a tese de que há em Dussel uma parcialidade pela vítima: seu pensamento está construído, propositalmente, em favor da vítima. O esforço deste trabalho é o de mostrar que a opção pela vítima será o fio condutor de todo seu pensar, o que cobra da Filosofia da Libertação uma pretensão crítica de pensamento, fazendo com que o labor filosófico seja desafiado e provocado pela necessidade real de auxiliar a vítima, exigência do povo latino-americano em seu caminho de libertação. Em termos de resultado, para além da importância atual do pensamento marxiano para a compreensão da realidade e a crítica ao capitalismo, ressalta-se a relevância teórico-prática do pensamento dusseliano para a Filosofia Política como um todo, pelas suas contribuições no cenário contemporâneo, pela coragem em apontar em direção a outra sociedade, trans-moderna e transcapitalista, já em curso nas práticas coletivas de Bem Viver.Palavras-chaves: Filosofia. Libertação. Enrique Dussel. Bem Viver. Abstract: This article aims to present the Critical Political Philosophy of Liberation in Enrique Dussel, analysing its genesis and evolution and showing the decisive influence of Karl Marx’s philosophy to his thought. Especially from his concept of exteriority, understood as being the space where the other reveals itself, where it remains free in its distinct being. The Externality, precisely, is considered by the Philosophy of Liberation as the main category of the Marxian legacy. It is the fundamental theoretical presupposition, which makes Dussel's speech possible, mainly in the radical choice for the victim, the hallmark of his philosophical thought. Hereby the assumption is made that there is in Dussel a partiality for the victim: his thought is purposely constructed in favour of the victim. The effort of this work is to show that the option for the victim will be the guiding thread of all his thinking, which demands from the Philosophy of Liberation a critical pretension of thought. Thus, causing the philosophical work to be challenged and provoked by the real need to help the victim, the demand of the Latin American people in their way of liberation. In addition to the current importance of Marxian thought for the understanding of reality and the critique of capitalism, the theoreticalpractical relevance of Dusselian thought for Political Philosophy as a whole is emphasized by its contributions in the contemporary scenario, by the courage to point towards another society, trans-modern and transcapitalist, already under way in the collective practices of Well Living.Keywords: Philosophy. Release. Enrique Dussel. Well living. REFERÊNCIAS ACOSTA, Alberto. O Bem Viver: uma oportunidade para imaginar outros mundos. São Paulo: Autonomia Literária, 2016.ARGOTE, Gérman Marquínez. Ensayo Preliminar y Bibliografia. In: DUSSEL, Enrique. Filosofia de la liberación latinoamericana. Bogotá: Nueva América, 1979.BOULAGA, Eboussi. La crise Du Muntu: authenticité africaine Et philosophie. Paris: Présence Africaine, 1977.CALDERA, Alejandro Serrano. Filosofia e crise: pela filosofia latinoamericana. Petrópolis: Vozes, 1984.CAIO, José Sotero. Manifesto-Declaração do Rio de Janeiro/1993. In: PIRES, Cecília Pinto (Org.) Vozes silenciadas: ensaios de ética e filosofia política. Ijuí: Editora Inijuí, 2003, p.263-271.CASALLA, Mario Carlos. Razón y liberación: notas para una filosofia latinoamericana. Buenos Aires: Siglo XXI, 1973.DUSSEL, Enrique. Filosofia da libertação - na América Latina. São Paulo: Loyola, 1977._______. Filosofia de la Liberación Latinoamericana. Bogotá: Nueva América, 1979._______. Para uma ética da libertação latino-americana III: eticidade e moralidade. São Paulo: Loyola, 1982._______. Filosofía de la producción. Bogotá: Editorial Nueva América, 1984._______. Ética comunitária. Madrid, Ediciones Paulinas, 1986._______. Introdución a la filosofía de la liberación. Bogotá: Nueva América, 1988._______. 1492 – O encobrimento do Outro: a origem do mito da modernidade. Petrópolis: Vozes, 1993. _______. Filosofia da libertação: crítica à ideologia da exclusão. São Paulo: Paulus, 1995._______. Filosofía de la Liberación. Bogotá: Editorial Nueva América, 1996._______. Ética da libertação na idade da globalização e da exclusão. Petrópolis: Vozes, 2000. _______. Hacia una filosofia política crítica. Bilbao: Desclée, 2001._______. 20 teses de política. São Paulo: Expressão Popular, 2007.FANÓN, Franz. Os condenados da terra. Rio de Janeiro: Civilização Brasileira, 1979.FLORES, Alberto Vivar. Antropologia da libertação latino-americana. São Paulo: Paulinas, 1991.FREIRE, Paulo. Pedagogia do oprimido. Rio de Janeiro: Paz e Terra, 1974 GULDBERG, Horacio C. Filosofía de la liberación latinoamericana. México: Fondo de Cultura Económica, 1983.IFIL. Livre Filosofar: Boletim Informativo do Ifil, Ano IX, No.18, 1988.LAS CASAS, Bartolomé de. O Paraíso perdido: Brevíssima relação da destruição das Índias. Trad.: Heraldo Barbuy. 6 ed. Porto Alegre: L&PM, 1996.LATOUCHE, Serge. Pequeno tratado do decrescimento sereno. São Paulo: Martins Fontes, 2009.LÖWY, Michael. Ecologia e Socialismo. São Paulo: Cortez, 2005.MARTI, José. Política de nuestra América. México: Siglo XXI, 1987.SEZYSHTA, Arivaldo José e et al. Por uma terra sem males: seminário de formação para educadores e educadoras. Recife: Dom Bosco, 2003.ZEA, Leopoldo. Dependencia y liberación en la cultura Latinoamericana. México: Joaquín Mortiz, 1974.ZIMMERMANN, Roque. América Latina o não ser: uma abordagem filosófica a partir de Enrique Dussel (1962-1976). Petrópolis: Vozes: Petrópolis, 1987.

Ce travail veut être une lecture comparative, critique et prospective des théories de la démocratie, de l’Etat de droit et des droits humains chez Rawls, Habermas et Eboussi Boulaga à partir de leurs ouvrages précis. Il s’agit, plus précisément, de comprendre, au travers du concept opératoire de l’inviolabilité de la dignité humaine, le sens des droits humains, de l’Etat de droit et de la démocratie chez ces philosophes. Cette tentative de compréhension s’articule autour de cette interrogation : en quoi et comment le sens des droits humains, de la démocratie et de l’Etat de droit est-il normativement et universellement valide ? Ce sens est-il décisif dans le débat contemporain sur la philosophie des droits humains et sur la reconstruction de l’Etat de droit en Afrique noire ? Les réponses à ces questions se déploient en logiques argumentatives déterminant les itinéraires et influences « philosophiques », qui ont abouti à la (re)construction d’une théorie des droits humains, de la démocratie et de l’Etat de droit par le truchement d’une compréhension dynamique du concept de justice «politique » chez Rawls ; du principe de discussion et du pouvoir communicationnel des sujets de droit jouissant d’une autonomie privée et publique dans le cadre d’une démocratie délibérative chez Habermas, et, enfin, d’une reprise critique, par le Muntu, de la fonctionnalité organisationnelle du lien social, perverti par la violence de l’Etat postcolonial et re-actualisée au travers de certaines catégories anthropologiques chez Eboussi. La catégorie de possibilité, comprise ici comme paradigme, c’est-à-dire « principe passerelle » ou « procédural », permet non seulement de déterminer quelques enjeux juridiques, politiques et philosophiques des théories de ces philosophes, mais surtout d’esquisser des lignes directrices d’une « démocratie communautaire et fédéraliste » par le biais d’une re-fondation de l’Etat de droit démocratique en Afrique noire, en général, et au Cameroun en particulier<br>This thesis would like to become a prospective, critical and comparative reading of Rawls, Habermas and Eboussi Boulaga’s theories of democracy, rule of law and human rights, through some of their basic Books. The aim is, through the Operative Concept of An inviolability of Human Dignity, to understand Rawls, Habermas and Eboussi Boulaga’s meaning of human rights, democracy and rule of law. This understanding is rooted on this question: how far this meaning could be universally and normatively valid? Is it meaningful within the contemporary debate on human rights’ philosophy and on the reconstruction of the rule of law in Sub-Saharan African Countries? The answers to these questions are spreading out some logical arguments, which could determine these philosopher’s Route and their philosophical influences: they reached to the reconstruction’s theories of human rights, democracy and rule of law through a dynamic understanding of Rawls’s concept of political justice; of Habermas’s principle of discussion and communicational power of the rights’ bearers, enjoying their private and public autonomy within the framework of deliberative democracy, and, finally, of Eboussi Boulaga’s critical evaluation, by the Muntu, of the organizational functionality of social connection through some anthropological categories. In this thesis, the category of possibility is understood, as a paradigm, i.e as “bridge principle” or “procedural principle”, which can permit not only to determine some juridical, political and philosophical insights of these philosophers’ theories but also to outline some basic principles of a “communal and federalist democracy”. These principles should appear as a pathway to reconstructing the rule of law in Sub-Saharan African Countries in general and in Cameroon particularly