Arts and social Sciences, Philosophy

Dès ses origines, la question de l'écriture philosophique a été au coeur de l'opposition qui a confrontés la philosophie dite « analytique » de la philosophie dite « continentale ». De fait on observe dans la tradition analytique, une certaine préférence pour un discours argumentatif, n'hésitant pas à mobiliser les instruments de la logique et de la science. Dans le cadre du positiviste et du naturalisme, ces instruments logiques et empiriques sont mobilisés dans un dessein précis : arrimés à la science à la philosophie en dépouillant son discours d'obscurités métaphysiques et intensionnelles. Le présent article s'interroge sur la possibilité et les enjeux d'une réforme.

Thanks to the development of the NBIC, man has exterorised his intelligence and developed what has come to be known as Artificial Intelligence (AI). This has contributed in enhancing or ameliorating the living conditions of humanity in one way or the other. Yet, the more man uses the new companions given to him by the High-tech industry, the more he tends to forget his fellow man. His existence is thus more and more mechanised so much so that AI has implications on social life. Examining these implications is the aim of this paper.

This reflection focuses on the interaction between technoscience in general and the Transhumanist movement in particular on the one hand and African culture today on the other hand. Traditional African culture can be considered as a bioconservative culture, what Tangwa calls eco-bio-communitarianism. However, the ideology underlying the Transhumanist revolution is Technoprogressism with a frantic taste for the artefactual over the natural and the promotion of artificial intelligence. In the face of the Transhumanist movement, can the African still remain bioconservative? In this paper, relying on Godfrey B. Tangwa's work on the African perspective of bioethics and Jerome Mbih Tosam's paper which analyses African environmental ethics in view of sustainable development, I would like to suggest a positive interaction between the African bioconservative or pro-life attitude and Western Technoprogressism in this era of Transhumanist revolution. Africans, while inevitably opening up to the world, to the Promethean spirit, must be able to preserve the traditional values which constitute the soul of their culture and which participate in the protection of the environment, the protection of life, the protection of human dignity at a time when the world is experiencing an ecological and health crisis under the effects of the omnivorous spirit of research that characterizes Western culture.