Sunday, December 17, 2017


The extraordinary Ethiopian philosopher Zär’a Yaqob

Not only because of the advanced thoughts of Zar'a Yaqob, which must be attributed to his personal insight and no direct influence of a school or stream, his treatise is important for historical research. Especially in Hegel's philosophy of history, which ascribes no philosophical ambitions to Sub-Saharan Africa, Zar'a Yaqob offers a perfect counterexample, since he lived about 200 years before Hegel. Other racial theories find in him a counterexample. Wikipedia: Die freien Enzyklopädie

Casa del Libro:
Zar'a Yaqob means "Scion of Jacob" and is the name of a man who must be regarded as a significant thinker of the 17th century. He lived from 1600 to about 1693/94 u.Z. in the Ethiopian highlands. In this time of fierce religious conflict between the Catholic and Coptic churches, Zara Yaqob posed the question of truth and found in the human mind the only relevant instance of knowledge. At the request of his pupil Waldä Heywat ("son of life") he wrote his insights as a Hätäta ("essay") in the form of an autobiography. Waldä Heywat continued the book of his teacher with his own Hätäta. Zar'a Yaqob could not fall back on a rich tradition of science and philosophy in formulating his thoughts as did his contemporaries in Europe. Precisely for this reason, it is important to mention that the study of his essay by Claude Sumner results in a comparison of Zär'a Yaqob with Rene Descartes, which also shows that modern philosophy began in Africa at the same time as in Europe

Read more about this extraordinary African HERE, of which I will only highlight the following quote:
In chapter five, Yacob applies rational investigation to the different religious laws. He criticises Christianity, Islam, Judaism and Indian religions equally. For example, Yacob points out that the Creator in His wisdom has made blood flow monthly from the womb of women, in order for them to bear children. Thus, he concludes that the law of Moses, which states that menstruating women are impure, is against nature and the Creator, since it ‘impedes marriage and the entire life of a woman, and it spoils the law of mutual help, prevents the bringing up of children and destroys love’. In this way, Yacob includes the perspectives of solidarity, women and affection in his philosophical argument. And he lived up to these ideals. After Yacob left the cave, he proposed to a poor maiden named Hirut, who served a rich family. Yacob argued with her master, who did not think a servant woman was equal to an educated man, but Yacob prevailed. When Hirut gladly accepted his proposal, Yacob pointed out that she should no longer be a servant, but rather his peer, because ‘husband and wife are equal in marriage’.


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