Souleymane Bachir Diagne – författare

What does it mean to be a Muslim philosopher, or to philosophize in Islam? In Open to Reason, Souleymane Bachir Diagne traces Muslims’ intellectual and spiritual history of examining and questioning beliefs and arguments to show how Islamic philosophy has always engaged critically with texts and ideas both inside and outside its tradition. Through a rich reading of classical and modern Muslim philosophers, Diagne explains the long history of philosophy in the Islamic world and its relevance to crucial issues of our own time.From classical figures such as Avicenna to the twentieth-century Sufi master and teacher of tolerance Tierno Bokar Salif Tall, Diagne explores how Islamic thinkers have asked and answered such questions as Does religion need philosophy? How can religion coexist with rationalism? What does it mean to interpret a religious narrative philosophically? What does it mean to be human, and what are human beings’ responsibilities to nature? Is there such a thing as an “Islamic” state, or should Muslims reinvent political institutions that suit their own times? Diagne shows that philosophizing in Islam in its many forms throughout the centuries has meant a commitment to forward and open thinking. A remarkable history of philosophy in the Islamic world as well as a work of philosophy in its own right, this book seeks to contribute to the revival of a spirit of pluralism rooted in Muslim intellectual and spiritual traditions.

What does it mean to be a Muslim philosopher, or to philosophize in Islam? In Open to Reason, Souleymane Bachir Diagne traces Muslims’ intellectual and spiritual history of examining and questioning beliefs and arguments to show how Islamic philosophy has always engaged critically with texts and ideas both inside and outside its tradition. Through a rich reading of classical and modern Muslim philosophers, Diagne explains the long history of philosophy in the Islamic world and its relevance to crucial issues of our own time.From classical figures such as Avicenna to the twentieth-century Sufi master and teacher of tolerance Tierno Bokar Salif Tall, Diagne explores how Islamic thinkers have asked and answered such questions as Does religion need philosophy? How can religion coexist with rationalism? What does it mean to interpret a religious narrative philosophically? What does it mean to be human, and what are human beings’ responsibilities to nature? Is there such a thing as an “Islamic” state, or should Muslims reinvent political institutions that suit their own times? Diagne shows that philosophizing in Islam in its many forms throughout the centuries has meant a commitment to forward and open thinking. A remarkable history of philosophy in the Islamic world as well as a work of philosophy in its own right, this book seeks to contribute to the revival of a spirit of pluralism rooted in Muslim intellectual and spiritual traditions.

Henri Bergson has been the subject of keen interest within French philosophy ever since being championed by Gilles Deleuze and others. Yet his influence extends well beyond European philosophy, especially within Africa and South Asia. Postcolonial Bergson traces the influence of Bergson's thought through the work of two major figures in the postcolonial struggle, Muhammad Iqbal and Léopold Sédar Senghor. Poets and statesmen as well as philosophers, both of these thinkers—the one Muslim and the other Catholic—played an essential political and intellectual role in the independence of their respective countries. Both found, in Bergson's work, important support for their philosophical, cultural, and political projects.For Iqbal, a founding father of independent Pakistan, Bergson's conceptions of time and creative evolution resonated with the need for the "reconstruction of religious thought in Islam," a religious thought newly able to incorporate innovation and change. For Senghor, Bergsonian ideas of perception, intuition, and élan vital—filtered in part through the work of the French philosopher Pierre Teilhard de Chardin—proved crucial for thinking about African art, as well as foundational for his formulations of African socialism and his visions of an unalienated African future.At a moment of renewed interest in Bergson's philosophy, this book, by a major figure in both French and African philosophy, gives an expanded idea of the political ramifications of Bergson's thought in a postcolonial context.

Henri Bergson has been the subject of keen interest within French philosophy ever since being championed by Gilles Deleuze and others. Yet his influence extends well beyond European philosophy, especially within Africa and South Asia. Postcolonial Bergson traces the influence of Bergson's thought through the work of two major figures in the postcolonial struggle, Muhammad Iqbal and Léopold Sédar Senghor. Poets and statesmen as well as philosophers, both of these thinkers—the one Muslim and the other Catholic—played an essential political and intellectual role in the independence of their respective countries. Both found, in Bergson's work, important support for their philosophical, cultural, and political projects.For Iqbal, a founding father of independent Pakistan, Bergson's conceptions of time and creative evolution resonated with the need for the "reconstruction of religious thought in Islam," a religious thought newly able to incorporate innovation and change. For Senghor, Bergsonian ideas of perception, intuition, and élan vital—filtered in part through the work of the French philosopher Pierre Teilhard de Chardin—proved crucial for thinking about African art, as well as foundational for his formulations of African socialism and his visions of an unalienated African future.At a moment of renewed interest in Bergson's philosophy, this book, by a major figure in both French and African philosophy, gives an expanded idea of the political ramifications of Bergson's thought in a postcolonial context.

This important book by two leading scholars of Africa examines a series of issues that are central to the question of the postcolonial.  The postcolonial paradigm, and the more recent decolonial paradigm, raise the issue of the universal: is the postcolonial the first phase of a new universalism, one which would be truly universal because it would be fully inclusive, or is it on the contrary the denial of all universalism, the triumph of the particular and of fragmentation?  In addressing this issue Diagne and Amselle also tackle many related themes, such as the concepts of race, culture and identity, the role of languages in philosophy as practised in different cultural areas, the various conceptions of Islam, especially in West Africa, and the outlines of an Africa which can be thought of at the same time as singular and as plural. Each thinker looks back at his writings on these themes, comparing and contrasting them with those of his interlocutor. While Amselle seeks to expose the essentialist and culturalist logics that might underlie postcolonial and decolonial thought, Diagne consistently refuses to adopt the trappings of the Afrocentrist and particularist thinker.  He argues instead for a total decentring of all thought, one that rejects all ‘centrisms’ and highlights instead branchings and connections, transfers, analogies and reciprocal influences between cultural places and intellectual fields that may be distant but are not distinct in space and time. This volume is a timely contribution to current debates on the postcolonial question and its new decolonial form.  It will be of great interest to students and scholars in a variety of fields, from African studies and Black studies to philosophy, anthropology, sociology and cultural studies, as well as to anyone interested in the debates around postcolonial studies and decolonial thought

This important book by two leading scholars of Africa examines a series of issues that are central to the question of the postcolonial.  The postcolonial paradigm, and the more recent decolonial paradigm, raise the issue of the universal: is the postcolonial the first phase of a new universalism, one which would be truly universal because it would be fully inclusive, or is it on the contrary the denial of all universalism, the triumph of the particular and of fragmentation?  In addressing this issue Diagne and Amselle also tackle many related themes, such as the concepts of race, culture and identity, the role of languages in philosophy as practised in different cultural areas, the various conceptions of Islam, especially in West Africa, and the outlines of an Africa which can be thought of at the same time as singular and as plural. Each thinker looks back at his writings on these themes, comparing and contrasting them with those of his interlocutor. While Amselle seeks to expose the essentialist and culturalist logics that might underlie postcolonial and decolonial thought, Diagne consistently refuses to adopt the trappings of the Afrocentrist and particularist thinker.  He argues instead for a total decentring of all thought, one that rejects all ‘centrisms’ and highlights instead branchings and connections, transfers, analogies and reciprocal influences between cultural places and intellectual fields that may be distant but are not distinct in space and time. This volume is a timely contribution to current debates on the postcolonial question and its new decolonial form.  It will be of great interest to students and scholars in a variety of fields, from African studies and Black studies to philosophy, anthropology, sociology and cultural studies, as well as to anyone interested in the debates around postcolonial studies and decolonial thought

Ubuntu, a Bantu word that became the first term from an Indigenous language to enter a political constitution, is host to many meanings: 'humanity', 'fraternity', 'compassion', and even ‘'forming a community'. According to Souleymane Bachir Diagne, all these conceptions come together in the art of making the community better and in the understanding of humanity as a task to be fulfilled. Ubuntu dissolves tribalism, leaving in its stead an embrace of the plural within universality. In this book Diagne recounts how Ubuntu became a dynamic philosophical concept whose humanist potential would rise to the urgent challenge of dismantling apartheid and healing its ravages.This theme is also an opportunity for Diagne to retrace his own intellectual trajectory and venerable career, from his childhood in Saint-Louis in West Africa to his present life in New York. The discussion ranges over diverse topics such as postcolonialism, the defence of humanism, the rejection of identity politics, existentialism, and African philosophies. An intellectual autobiography in the form of an engrossing conversation with the historian Françoise Blum, this slim volume is a fascinating portrait of one of our foremost contemporary philosophers and distinguished thinkers in black or Africana studies.

Ubuntu, a Bantu word that became the first term from an Indigenous language to enter a political constitution, is host to many meanings: 'humanity', 'fraternity', 'compassion', and even ‘'forming a community'. According to Souleymane Bachir Diagne, all these conceptions come together in the art of making the community better and in the understanding of humanity as a task to be fulfilled. Ubuntu dissolves tribalism, leaving in its stead an embrace of the plural within universality. In this book Diagne recounts how Ubuntu became a dynamic philosophical concept whose humanist potential would rise to the urgent challenge of dismantling apartheid and healing its ravages.This theme is also an opportunity for Diagne to retrace his own intellectual trajectory and venerable career, from his childhood in Saint-Louis in West Africa to his present life in New York. The discussion ranges over diverse topics such as postcolonialism, the defence of humanism, the rejection of identity politics, existentialism, and African philosophies. An intellectual autobiography in the form of an engrossing conversation with the historian Françoise Blum, this slim volume is a fascinating portrait of one of our foremost contemporary philosophers and distinguished thinkers in black or Africana studies.

Learning Ecologies in Architecture explores how exemplary educational buildings actively shape, and are shaped by, their ecological contexts through processes of translation, research, innovation, and collaboration. These ecologies are not only environmental but encompass dynamic interactions between people, organisations, and material resources, to bring educational spaces into being. Good educational design has always extended beyond the boundaries of the building, fostering and addressing the individual learners in the classroom as well as the community and contexts that nurture them.The book is guided by two Senegalese projects that won the Aga Khan Award for Architecture (in 2019 and 2022 respectively): the Alioune Diop University Teaching and Research Unit designed by IDOM and the Kamanar Secondary School by Dawoffice. These projects exemplify architecture both as a process of civic engagement, where architects purposefully involve communities, and as an environmentally conscious and responsive endeavour, applying sustainability principles and process in resource-constrained contexts. By delving into these case studies, the book interrogates the legacy and philosophy of educational design, the critical debates and practices in relation to participatory architecture, and the intricacies of representation and materiality.The first section of the book examines the historical legacies and contexts of educational architecture, with an emphasis on Africa. It traces how the design and construction of university institutions have played a pivotal role in postcolonial nation-building and identity. This historic perspective provides a foundation for analysing contemporary efforts to further meaningful civic engagement in educational design. Several contributors critically assess the successes and limitations of civic engagement in architecture, exploring the work needed to ensure that translation, participation, and collaboration lead to meaningful change.With contributions by Jonathan Kplorla Agbeh, Christian Paul “Zigato” Agboada, Christian Benimana, Dawoffice, Katherine Dawson, Farrokh Derakhshani, Souleymane Bachir Diagne, Christian Hedrick, Anna Heringer, IDOM, Farhan Karim, Timothy Latim, Lesley Lokko, Tubi Otitooluwa, Deen Sharp, Mamadou Jean-Charles Tall, Justicia Tegyeka and Ola Uduku.