Achille Mbembe, Public Culture 14(1): 239–273, 2002
Over the past two centuries, intellectual currents have emerged whose goal has been to confer authority on certain symbolic elements integrated into the African collective imaginaire. Some of these trends have gained a following, while others have remained mere outlines. Very few are outstanding in richness and creativity, and fewer still are of exceptional power.At the intersection of religious practices and the interrogation of human
tragedy, a distinctively African philosophy has emerged. But governed though it has been, for the most part, by narratives of loss, such meditation on divine sovereignty and African people’s histories has not yielded any integrated philosophico-theological inquiry systematic enough to situate human misfortune and wrongdoing in a singular theoretical framework.
Africa offers nothing comparable, for example, to a German philosophy that from Luther to Heidegger has been based not only on religious mysticism but also, more fundamentally, on the will to transgress the boundary between the human and the divine. Nor is there anything comparable to Jewish Messianism, which, combining desire and dream, confronted almost without mediation the problem of the absolute and its promises, pursuing the latter to its most extreme consequences in tragedy and despair, while at the same time treating the uniqueness of Jewish suffering as sacred at the risk of making it taboo. It is true that, following the examples of these two metanarratives, contemporary African modes of writing the self are inseparably connected with the problematics of self-constitution and the modern philosophy
of the subject. However, there the similarities end.
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