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Epistemología Africana Y Concepciones Teóricas

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Epistemología Africana Y Concepciones Teóricas ADVERTIMENT. Lʼaccés als continguts dʼaquesta tesi queda condicionat a lʼacceptació de les condicions dʼús establertes per la següent llicència Creative Commons: http://cat.creativecommons.org/?page_id=184 ADVERTENCIA. El acceso a los contenidos de esta tesis queda condicionado a la aceptación de las condiciones de uso establecidas por la siguiente licencia Creative Commons: http://es.creativecommons.org/blog/licencias/ WARNING. The access to the contents of this doctoral thesis it is limited to the acceptance of the use conditions set by the following Creative Commons license: https://creativecommons.org/licenses/?lang=en FACULTAD DE FILOSOFÍA Y LETRAS DEPARTAMENTO DE FILOSOFÍA TESIS DOCTORAL EPISTEMOLOGÍA AFRICANA Y CONCEPCIONES TEÓRICAS. REEVALUAR EL IMPACTO DE LOS PRESUPUESTOS SOBRE LA FILOSOFÍA DE LO REAL Jesús MOLONGWA Bayibayi Directores: Prof. Dr. Víctor GÓMEZ PIN Prof. Dr. Dr. TSHIAMALENGA-Ntumba Año académico 2017 I Dedicatoria A Ekukulu e-a Molongwa, mi padre A María J. Ngo Bayi, mi madre y a sus hijos, mis hermanos y a mis sobrinos. A la juventud africana para que sepa que la investigación científica (y tecnológica) es el motor principal de todo «desarrollo», y la conditio sine qua non et per quam del renacimiento cultural africano. i II Epígrafe «La mayoría de las veces, las divergencias filosóficas no consisten tanto en una diferencia en las concepciones teóricas, cuanto en una diferencia en los puntos de partida, en una diferencia en lo que respeta a los métodos que se utilizan para acercarse a los problemas. El método elegido determina decididamente la concepción teórica que resulta de las investigaciones.» W. STEGMÜLLER, Creer, saber, conocer, Buenos Aires, E. Alfa, 1978, p. 14. «Être philosophe grécologue ne suffit pas. Il faudrait surtout être philosophe-égyptologue, avoir des connaissances approfondies de la Culture Africaine, sous-groupe Culture Pharaonique, avec la Philosophie Thébaine comme domaine de spécialisation. Cette formulation veut dire que la philosophie égyptienne fait partie de l'africanologie, et qu'au sein de l'africanologie, elle fait partie de l'égyptologie.» BILOLO Mubabinge, Fondements thébains de la Philosophie de Plotin, l'Égyptien, Munich-Freising-Kinshasa, PUA, 2007, p. 46. ii III Agradecimientos El presente trabajo es el fruto de nuestra reflexión en vista de la obtención del título de Doctor en Filosofía (PhD) en Barcelona (España). El trabajo está volcado sobre cuestiones epistemológicas africanas y de concepciones teóricas desde los tres ámbitos que nos interesan fundamentalmente en la investigación científica: Filosofía, Ciencia y Egiptología. Bien que sea nuestro, otras personas han contribuido en él de manera directa o indirecta para su realización, y nos han acompañado y animado durante todo este tiempo de formación académica, humana y espiritual. Que encuentren aquí la expresión de nuestra profunda gratitud. Nuestros agradecimientos van primero a los directores de este trabajo, Prof. Dr. Víctor Gómez Pin y Prof. Dr. Dr. Tshiamalenga Ntumba quienes, a pesar de sus intensas ocupaciones, han aceptado dirigir este trabajo. Con ellos hemos aprendido a ser constantes en esta tarea académica nada fácil. Gracias a su espíritu científicamente riguroso y sus instrucciones cualitativas, este trabajo ha llegado a su término. Es una deuda espiritual que jamás se lo podremos recompensar. Con el profesor Gómez Pin hemos aprendido y profundizado mucho sobre cuestiones de la tradición científico-filosófica occidental, con el profesor Tshiamalenga con la tradición científico-filosófica africana y analítica, que traduce la labor común que hemos emprendido en la comprensión, análisis y explicación de las concepciones teóricas. Este trabajo es una prueba de ello, y en la redacción de él, sentimos su mano y las discusiones de horas y horas que han bastado para ello. Agrademos también a los profesores que hemos tenido durante nuestra formación académica. A los profesores Dr. Okolo Okonda W'Oleko, Dr. Mutunda Mwembo, Dr. Kamwiziku Wozol' Apangi, Dr. Mbambi Monga Oliga, Dr. Mbandi Esongi, Dr. Mbolokala Imbuli, Dr. Pangadjandja Owandudinga Kakese, Dr. Mbadu kia Manguedi, Dr. Ngwesya Dondo, Dr. Mukash Kalel, Dr. Mpiutu ne Mbodi, Dr. N'Kwasa Bupele, Dr. Mbungu Mutu, Dr. Mweze Chirhulwire, Dr. Munangeye Nlandu, Dr. Ngwey Ngond'a, Dr. Mudiji Malamba, Dr. Madidi Sumba Mundedi, Dr. Onaotsho Kawende, Dr. Akenda Kapumba, Dr. Ndumba Y'0ole L'Ifefo, Dr. Mayola Mavunza Luanga, iii Dr. Bongo-Pasi Moke Sangol, etc., todos de las universidades de Kinshasa, donde fuimos introducidos y formados en el pensamiento científico, filosófico, y fundamentalmente, en el conocimiento de la cultura africana. Queremos agradecer especialmente a la Profª. Josefina Pía Brisa, con ella hemos aprendido a leer la escritura jeroglífica de los antiguos egipcios; a los profesores Dr. Josep Cervelló, Dr. José Lull, Dr. Alberto J. Quevedo, todos de la Universitat Autònoma de Barcelona; al Prof. Dr. José Manuel Galán, investigador del CSIC, al Prof. Dr. Juan Carlos Moreno García, investigador de CNRC; a la Profª. Dra. Gwenola Graff, del IRD, al Prof. Dr. José Miguel Serrano Delgado, de la Universidad de Sevilla, al Prof. Dr. Francisco Bosch-Puche, de la University of Oxford; al Prof. Dr. Francisco L. Borrego, a la Profª. Dra. María José López Grande, de la Universidad Autónoma de Madrid; a la Profª. Dra. María del Carmen Pérez Die, al Prof. Dr. Francisco José De Rueda, a la Dra. Miriam Seco, por sus lecciones de egiptología y coptología. Todos estos profesores y otros, siguen contribuyendo enormemente al conocimiento científico de la cultura nilótica en el mundo hispano, y del impacto que tuvo aquella sobre este último. Un hecho formidable e incontestable. Cabe mencionar a los profesores Dr. Kalamba Nsapo, de la Université Protestante de Belgique, Dr. Grégoire Biyogo, de la Université Sorbonne, por animarnos y enviarnos documentaciones. A los profesores Dr. Bimwenyi- Kweshi, Dr. Mufuta Kabemba y Dr. Ph. Mukendi Tshimuanga, por confiar en nosotros; al profesor Dr. Carlos Ulises Moulines, de la Universität München, por sus consejos en epistemología de las ciencias. Al profesor Dr. John Searle por sus lecciones sobre la intencionalidad aplicada a la teoría de la construcción de la realidad social impartida en la Cátedra Ferrater Mora del Pensamiento Contemporáneo (Universitat de Girona). Al profesor Dr. Bilolo Mubabinge, del INADEP, siempre atento a nuestras inquietudes científicas, epistemológicas, filosóficas y egiptológicas; con él hemos ahondado más sobre la cultura africana (Lengua, Religión y Pensamiento) y, sigue, aunque desde otras latitudes, estimulándonos a la investigación científica. Los profesores Tshiamalenga y Bilolo pusieron a mi disposición algunos de sus trabajos inéditos para que los pueda citar en el nuestro, y también fueron ellos quienes me propusieron trabajar en esta línea de investigación científica. Esta vía de investigación científica está animada por el Mons. Prof. Dr. Tshibangu Tshishiku, rector honorario de las Universidades de la R. D. Congo, rector del INADEP y presidente del consejo de la administración de las universidades de la R. D. Congo. iv Agradecemos también a todos los profesores que hemos tenido en el Máster de Retos de la Filosofía Contemporánea del Departamento de Filosofía de la Universitat Autònoma de Barcelona. Con ellos se ha percatado la «racionalidad pluralista» y el diálogo fructífero entre la filosofía y las otras ciencias. Las cuestiones allí planteadas demuestran la actualidad y la eficacia de la reflexión filosófica para nuestro tiempo, sobre todo en lo que concierne a la Ciencia, al Arte y a la Política. Especial mención a los profesores Dra. Olga Fernández Prat y Dr. Daniel Quesada por las lecciones en epistemología y ciencias cognitivas, a los profesores Dr. Thomas Sturm y Dra. Mónica Delgado por las lecciones en Historia y Filosofía de la Ciencia. Mencionar también a los profesores Dr. Onaotsho Kawende, de la Université Catholique du Congo, Dr. Jordi Valor Abad y Dr. Augusto Iyanga Pendi, de la Universidad de Valencia, Dr. Sixto J. Castro, de la Universidad de Valladolid, y a Inongo vi Makome por sus consejos. Finalmente quisiéramos agradecer a la Provincia de Hispania de la Orden de Predicadores (Dominicos), que por la preocupación de nuestra formación ha puesto a nuestra disposición todos los medios necesarios para que podamos llevar a buen puerto nuestros estudios e investigaciones. Agradecer también a nuestros compañeros de ruta, y sobre todo, a las amistades que hemos ganado en especial a Alicia Rodríguez Campí, Alger Sans Pinillos, Luis González-Mérida y Arie Karaso, por nuestros mutuos apoyos en esta empresa académica. Es alentador encontrase con gente de bien en esta vida de transeúntes y de proceso que somos. A Roberto Okón Pokó, Francisco Panera, E. Oko Kongwe (Vyanga), Dr. Jesús Díaz Sariego, Dr. Juan Antonio Tudela, Dr. Martín Gelabert, Dr. Vicente Botella, Dr. Francisco Javier Carballo, A. Mosanga Motanga, Masambala Beningo Oko, José E. Ikaka (Isongo), Binda Ikaka Banganga, Inocencio Moiché Solebaba, Noé Sii Nguema, Felipe Echube Oki, José Ramón Botoko Bori, Doris Balya Kama, Balembe Iyanga, Sebastián Vera, Laercio Amorín, Salvador Nguema, Canuto Elobé Echube, Doris Kama wa Balya, Mar Cuppari, Marcelino Bondyale Oko, Brigida Epitié Ngonde (Mwesa), Mololo Roku Muana, Isati Roku Mbunya, Nikul Oko Iyanga, Nana Obugase Mbunya, Ángela Lecha Velasco, Naty Sánchez, Marcel Bikongnyuy Gham, Christian Wolferts, Asami Kihara, Eun Seon Jo, Gwang Ho Oh, María Rosa Andorrà, Gloria
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