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维雷杜自觉继承并发展加纳哲学传统，在非洲政治哲学中既“破”又“立”。于“破”，他提出概念去殖民化，批判用西方概念剪裁非洲传统思想，避免非洲人错误看待自身。于“立”，他主张重构非洲社群传统，使之回应当下的思想需求和政治现实，并从阿肯传统阐释出带有社群主义色彩的人格观。在反思独立以来不同时期非洲政治发展的弊端后，他从传统政治实践中汲取养分，提倡无党派的共识民主。尽管仍有局限，但维雷杜树立起利用本土资源阐发哲学和政治构想的榜样，对我国研究非洲政治哲学和促进中非交流有重要启示。
Abstract：Wiredu consciously inherits and develops the Ghanaian philosophical tradition,making both deconstruction and reconstruction in African political philosophy. In terms of deconstruction,he proposes the conceptual decolonization and criticizes the use of Western concepts to tailor African traditional thought,so as to prevent Africans from misperceiving themselves. As for reconstruction,he advocates the reconstruction of African communalistic traditions so that they can respond to the current intellectual needs and political realities. He also expounds a vision of personhood with communalistic characteristics based on the Akan tradition. After reflecting on the shortcomings of political development in Africa in different periods after independence,he draws on traditional political practices to advance the idea of a non-partisan democracy by consensus. Despite its limits,Wiredu's practice of appropriating indigenous resources to elaborate philosophy and political ideas constitutes a benchmark in the contemporary African political philosophy,bringing inspirations to our research on this discipline as well as to the exchange between China and Africa.
(1)Valentin Mudimbe,The Invention of Africa:Gnosis,Philosophy and Order of Knowledge,Bloomington:Indiana University Press,1988,p.175.
(1)维雷杜两篇代表性文章已被翻译为中文。参见夸西·维雷杜:《哲学可以是跨文化的吗?一位非洲哲学家的观点》,张小简、高地译,《第欧根尼》,2000年第2期,第48-62页;《我们这个时代的非洲哲学》,朱慧玲译,《世界哲学》,2017年第2期,第5-23页。关于维雷杜的部分思想贡献,参见李安山:《当代非洲哲学流派探析》,《国际社会科学杂志(中文版)》,2020年第2期,第143-144页。
(1)这三本著作为:Kwasi Wiredu,Philosophy and an African Culture,Cambridge:Cambridge University Press,1980;Kwasi Wiredu,Cultural Universals and Particulars:An African Perspective,Bloomington:Indiana Univ ersity Press,1996;Kwasi Wiredu and Kwame Gyekye eds.,Person and Community:Ghanaian Philosophical Studies,I,Washington:Council for Research in Values and Philosophy,1992。
(2)Kwasi Wiredu ed.,A Companion to African Philosophy,Oxford:Blackwell Publishing,2004.维雷杜为该哲学指南所作的长篇导言参见维雷杜:《我们这个时代的非洲哲学》,第5页。
(3)分别参见牛津大学和南佛罗里达大学网站的悼文:https://www.univ.ox.ac.uk/new s/in-memoriam-kwasi-wire du,2024-07-20和https://www.usf.edu/arts-science s/departments/philosophy/new s/wiredu.aspx,2024-07-20。
(4)关于贝宁哲学家保兰·洪通吉于2022年3月在维雷杜去世后的悼文,参见https://criticalsouth.blog/2022/03/14/farewell-to-a-great-philosopher-kwasi-wiredu-1931-2022/,2024-07-20。
(5)有关维雷杜梳理20世纪前70年加纳哲学传统的文章,参见Kwasi Wiredu,"The Ghanaian Tradition of Philosophy,"in Wiredu and Gyekye eds.,Person and Community:Ghanaian Philosophical Studies,I,pp.1-12。
(6)Kwasi Wiredu,"How Not to Compare Traditional African Thought with Western Thought,"in Wiredu,Philosophy and an African Culture,p.50.
(1)我国学界已对恩古吉·瓦·提翁戈进行过较多研究。关于这里提到的提翁戈的文集,参见Nguni Wa Thiong'o,Decolonising the Mind:The Politics of Language in African Literature,London:James Currey,1986。
(2)Kwasi Wiredu,"The Need for Conceptual Decolonization in African Philosophy,"in Wiredu,Cultural Universals and Particulars:An African Perspective,p.137.
(1)姆比蒂已为我国学界留意。关于此处提及的表述,参见John S.Mbiti,African Religion and Philosophy,New York:Frederick Praeger,1969,p.117。英语原文为"I am because we are,and since we are,therefore I am"。
(2)Léopold Senghor,LibertéI:Négri tude et hum anisme,Paris:Présence Africaine,1965,p.259.法语原文为"Je sens l'Autre,je danse l'Autre,donc je suis"。
(3)Wiredu,"The Need for Conceptual Decolonization in African Philosophy,"p.141.
(1)有关维雷杜为普比特克《论西方学术中的非洲宗教研究》一书再版时所作的序言,参见Kwasi Wiredu,"Decolonizing African Philo sophy and Religion,"in Okot P'bitek,African Re ligion in Western Scholarship,New York:Dia sporic Africa Press,2011,p.ⅹⅹⅳ。
(2)Kwasi Wiredu,"Formulating Modern Thought in African Languages:Some Theoretical Considerations,"in Wiredu,Cultural Universals and Particulars:An African Perspective,pp.84-85.
(3)我国较早关注非洲基督教本土化的学者是雷雨田。参见雷雨田:《论基督教的非洲化》,《西亚非洲》,1990年第2期,第53-58页。
(1)Kwasi Wiredu,"Universalism and Particularism in Religion from an African Perspective,"in Wiredu,Cultural Universals and Particulars:An African Perspective,p.57.
(2)Wiredu,"The Need for Conceptual Decolonization in African Philosophy,"p.142.
(3)Wiredu,"The Need for Conceptual Decolonization in African Philosophy,"p.142.
(4)几乎和肯尼亚的姆比蒂在同一时间,尼日利亚学者伊杜武亦出版了有关非洲传统宗教的著作。参见E.Bolaji Idowu,African Traditional Religion:A Definition,New York:Orbis Books,1973。有关维雷杜对姆比蒂、伊杜武二人的批判,参见Wiredu,"Universalism and Particularism in Religion from an African Perspective,"pp.49,213;Wiredu,"Decolonizing African Philosophy and Religion,"p.ⅹⅹⅹⅰ。
(1)比利时白人传教士唐普尔20世纪30-60年代初在比属刚果传教,其《班图哲学》的1945年弗莱芒语初版题为"De B antoe-filosofie"。本文使用该书1949年的法译本。参见Placide Tempels,La Philosophie Bantoue,trans.A.Rubbens,Paris:Présence Africaine,1949。我国最早留意到《班图哲学》的学者是张宏明。参见张宏明:《唐普尔的<班图哲学>及其对非洲哲学研究的影响》,《西亚非洲》,1988年第6期,第57-63页。
(2)Kwasi Wiredu,"On Defining African Philosophy,"in Tsenay Serequeberhan ed.,African Philosophy:The Essential Readings,New York:Paragon House,1991,p.89.
(1)Wiredu,"On Defining African Philosophy,"p.91.
(2)Paulin Hountondj i,Sur la 《Philosophie Africaine》:Critique de l'Ethnophilosophie,Paris:Maspero,1977,p.5;Fabien Eboussi Boulaga,La Crise du Muntu,Paris:Présence Africaine,1977,p.7.
(3)维雷杜:《我们这个时代的非洲哲学》,第9-10页。
(4)维雷杜:《我们这个时代的非洲哲学》,第7页。
(1)Wiredu,"How Not to Compare Traditional African Thought with Western Thought,"p.41.
(2)Wiredu,"On Defining African Philo sophy,"pp.98-99.
(3)参见Alexis Kagame,La Philosophie Bantu Comparée,Paris:Présence Africaine,1976,pp.281-288。
(4)尼日利亚哲学家门基蒂分别在1984年和2004年两度撰文论述非洲人格观。参见Ifeanyi Menkiti,"Person and Community in African Traditional Thought,"in Richard Wright ed.,African Philosophy:An Introduction,Indiana:University Press of America,1984,pp.171-182;"On the Normative Conception of a Person,"in Wiredu ed.,A Companion to African Philosophy,pp.324-331。关于从西非本土资源阐释非洲哲学的讨论,参见杨年:《由西非传统宗教看非洲哲学的再反思》,《世界宗教文化》,2022年第2期,第53-59页。
(1)Wiredu,"Formulating Modern Thought in African Languages:Some Theoretical Considerations,"p.98.
(2)Kwasi Wiredu,"African Philosophical Tradition:A Case Study of the Akan,"in Wiredu,Cultural Universals and Particulars:An African Perspective,p.129.
(1)Kwasi Wiredu,"Moral Foundations of an African Culture,"in Wiredu and Gyekye eds.,Person and Community:Ghanaian Philosophical Studies,I,p.198.
(2)Wiredu,"Moral Foundations of an African Culture,"p.199.
(3)Kwasi Wiredu,"An Oral Philosophy and Personhood,Comments on Philosophy and Orality,"Research in African Literatures,Vol.40,No.1,2009,pp.14-15.
(1)Kwasi Wiredu,"On the Idea of Global Ethics,"Journal of Global Ethics,Vol.1,No.1,2005,p.48.
(2)Wiredu,"Moral Foundations of an African Culture,"p.130.
(1)Kwasi Wiredu,"An Akan Perspective on Human Rights,"in Wiredu,Cultural Universals and Particulars:An African Perspective,p.171.
(2)Kwasi Wiredu,"Post-Colonial African Philosophy,"in Wiredu,Cultural Universals and Particulars:An African Perspective,pp.145-146.
(3)Kwasi Wire du,"Social Philosophy in Postcolonial Africa:Some Preliminaries Concerning Communalism and Communitarianism,"South African Journal of Philosophy,Vol.27,No.4,2008,p.334.
(1)Kwasi Wiredu,"Democracy by Consensus:Some Conceptual Considerations,"Socialism and Democracy,Vol.21,No.3,2007,p.157.
(2)Wiredu,"Democracy by Consensus:Some Conceptual Considerations,"p.159.
(3)Kwasi Wiredu,"Democracy and Consensus:A Plea for a Non-Party Polity,"in Wiredu,Cultural Un iversals and Par ticulars:An African Perspective,p.189.
(4)Wiredu,"Democracy by Consensus:Some Conceptual Considerations,"p.160.
(1)Wiredu,"Democracy and Consensus:A Plea for a Non-Party Polity,"p.185.
(2)Wiredu,"Democracy and Consensus:A Plea for a Non-Party Polity,"p.187.
(3)Wiredu,"Democracy and Consensus:A Plea for a Non-Party Polity,"pp.185-186.
(1)Wiredu,"Democracy by Consensus:Some Conceptual Considerations,"p.169.
(2)Sanya Osha,"Archaeologies of African Thought in Global Age,"in Adeshina Afolayan and Toyin Falola eds.,Palgrave Handbook of African Philosophy,New York:Palgrave Macmillan,2017,p.37.
(1)参见Kwame Gyekye,Tradition and Modernity:Philosophical Reflections on the African Experience,Oxford:Oxford University Press,1997,pp.35-76;Ifeanyi Menkiti,"On the Normative Conception of a Person,"in Wiredu ed.,A Companion to African Philosophy,pp.325-327。早在《个体与社群》一书导言,维雷杜已表明自己更偏向于门基蒂的非洲人格观,与杰耶克存在不同看法。参见Wiredu,"The Ghanaian Tradition of Philosophy,"p.8。到了2007年接受采访时,维雷杜再次重申门基蒂的社群主义不应被误解为杰耶克所称的“激进社群主义”。参见Kwasi Wiredu,"Emergent Issues in African Philosophy:A Dialogue with Kwasi Wiredu,"Philosophia Africana,Vol.17,No.2,2016,p.74。
(2)参见Elvis Imafidon,"Challenges of African Communitarian Philosophy,"in Elvis Imafidon,Mpho Tshiv hase and Bj?rn Freter eds.,Handbook of African Philosophy,Switzerland:Springer,2023,pp.44-45。
基本信息:
中图分类号:D0
引用信息:
[1]邓皓琛.概念去殖民化、社群主义和共识民主——论夸西·维雷杜在非洲政治哲学中的“破”与“立”[J].政治思想史,2025,16(01):170-188+229.
基金信息:
国家社会科学基金重大项目“跨文化哲学视野下的非洲哲学研究与译介”（20&ZD036）的阶段成果
2025-03-10
2025-03-10