The Ethiopian philosopher who criticized a giant of European thought

Historically, Ethiopia has been recognized as a land rich in philosophers, wise individuals, and religious figures, including prophets, oracles, and clairvoyants. These thinkers emerged from both Christian and Islamic religious institutions. Zera Yacob, a 17th-century monk of the Ethiopian Orthodox Church, is regarded as the most articulate philosopher, developing his perspective on religion, existence, the meaning of life, and society. Zera Yacob is often compared to the French philosopher René Descartes, who founded rationalism based on his method.

Descartes encapsulated his rationalism with the famous phrase, “I think, therefore I am,” originally formulated in Latin as “Cogito ergo sum” or in French as “je pense, donc je suis.” In essence, this means that all phenomena outside ourselves can be doubted, while the only certainty is our capacity to think and the ideas we generate. “Our feelings are indeed our essence that guides us through life.”

This relates to his observation that “a human is a composite of mind and body,” known as the dualism of mind and matter. Doubt is seen as the foundation of any philosophical system, from the early rationalists of the 17th century to the Marxists of the 19th century. One Marxist famously claimed, “Even if God did not exist, men would have invented him,” expressing a radical form of atheism.

Karl Marx urged us to doubt everything, including the origins of our existence. While Descartes believed in God and the immortality of the soul, Marxists denied God’s existence, viewing religion as “the opium of the people.” This led to atheism, where matter was seen as primary and spirit as secondary.

Zera Yacob was neither a rationalist nor an atheist. He believed in God and served in traditional churches, questioning certain practices of the clergy he deemed ungodly. His doubt originated not in the Cartesian sense but from his understanding. Zera Yacob opposed the abusive practices of the clergy of his time, rather than church dogma itself.

Traditional Islamic scholars in Ethiopia, while not philosophers in the strict sense, contributed significantly to Islamic thought through their writings and discourses. “Traditional Islamic scholars, known as Ulama, play a crucial role in interpreting and preserving Islamic knowledge, including theology, law, and the Quran.”

Additionally, there were thinkers and prophets outside the Islamic framework who could foresee the future. Professor Hussein Ahmed is a modern Islamic scholar who has positively impacted the study of Islamic history in Arabic. “He is a distinguished historian and lecturer in Arabic literature at Addis Ababa University, recognized as a leading scholar in Islamic studies in Ethiopia.”

These clairvoyants were often misunderstood, labeled as wizards, magicians, or sorcerers. Sheikh Ahmed Jibril, a well-known clairvoyant, predicted future events, including the rise and fall of emperors. His predictions, originally in Arabic, have since been translated into Amharic, with more recent versions emerging.

In any society, including Ethiopia, philosophers and inquisitive minds who reflect on existence, the purpose of life, or the nature of matter and mind are exceedingly rare. This holds true for Africa, where modern philosophers began to emerge in the latter half of the 20th century, coinciding with the end of colonialism.

Most modern philosophers from this era were products of European colonial education. Some sought to view African philosophy through traditional lenses, while others simply adopted European philosophical systems to analyze African realities. Many became known as academic philosophers. In the 1970s and beyond, academic philosophers at Addis Ababa University focused on Ethiopia’s philosophical challenges. Prominent figures included Professors Claude Sumner and Messay Kebede, while another Ethiopian academic, based in the United States, published “Gorfu Contra Nietzsche— Valuations of Nietzsche and His Works.”

“Gorfu Contra Nietzsche,” a highly regarded philosophical text, was authored by Ethiopian academic philosopher G.E. Gorfu. Despite being relatively unknown in his homeland, Gorfu gained attention in 1999 when his book was published, stirring considerable discussion in academic circles in the U.S. Some prominent philosophers or “experts on Nietzsche” were intrigued by the critique from an African philosopher and distinguished academic. Although Gorfu’s work is concise, spanning 165 pages, it sparked debates, catapulting him to immediate academic fame.

What distinguishes Gorfu among contemporary Ethiopian academic philosophers is that he did not focus on Ethiopian or African philosophy but instead critiqued a towering European thinker of the 19th century: Friedrich Nietzsche. “Nietzsche’s philosophy is complex and often challenging, centering on themes of individual empowerment, the revaluation of values, and critiques of traditional morality and religion.”

Some of Nietzsche’s ideas can be summarized as subjectivism—the notion that truth is subjective, shaped by individual perspectives—while exploring concepts like “the will to power” and the idea of the Übermensch. “He also critiqued nihilism, championing a life-affirming philosophy rooted in creativity and self-overcoming.” Key concepts include the will to power, the death of God, and the concept of the Übermensch. Gorfu’s criticism of Nietzsche’s ideas is extensive and intricate; we will focus on three points to illustrate Gorfu’s critiques.

Nietzsche’s notion of the “will to power” can be summarized as “the fundamental drive within all living beings to grow, expand, and overcome challenges. It serves as a creative force, striving for self-perfection and self-overcoming.” His concept of the Übermensch represents an ideal of humanity transcending its limitations and establishing its own values. The Übermensch is also seen as a figure who creates realities through domination and often violent control over others. This idea became associated with the rise of Nazism in Germany during the 1930s, where Hitler’s party sought to impose its will on numerous European nations through warfare and domination. It is suggested that Nazi Germany emerged from Hitler’s malevolent vision, influenced by Nietzsche’s concept of the Übermensch.

Gorfu states regarding the “will to power,” “Nietzsche does not belong in the same category as other philosophers. His reckless proclamations of ‘Will to Power’ were the seeds of the German tragedy.” Similarly, Gorfu critiques Nietzsche’s notion of the Übermensch as an ideological foundation for Hitler’s racism, which deemed the Aryan race superior and destined to dominate others.

Nietzsche’s perspective on race transcended mere color; it involved categorizing “inferior” and “superior” races, the former seen as lacking in physical appearance, civilization, or creativity. This ideology contributed to Hitler’s initiation of World War II by invading Czechoslovakia and other countries.

Nietzsche’s idea of “the death of God” should not be interpreted literally; it signifies “the loss of belief in the Christian God and the subsequent collapse of traditional morality and values.” In Nietzsche’s view, “the concept of God no longer grounds meaning, purpose, or moral guidance in the modern world.” This notion diverges sharply from the Christian belief that provides a moral foundation. The Nazi party appropriated this idea, interpreting it to justify their oppressive regime devoid of moral grounding.

It may be safe to assert that all philosophers are, by nature, heretics or rebels, as they challenge established philosophical systems that claim to be beyond reproach. They are mental rebels, rejecting any ideology as final or flawless, just as human nature is imperfect. They do not recognize any authority in human thought, having witnessed many “great thinkers” proven wrong by time or eclipsed by more talented minds. Philosophy evolves through critical inquiry, not through conformity or dogmatism. Zera Yacob, Descartes, Nietzsche, and Gorfu himself— all of whom dared to critique the titans of European philosophy—are heretics, rebels, and non-conformists. Gorfu may be the first Ethiopian to confront an established European thinker in such a radical manner. For this reason and others, his intellectual bravery and philosophical insight are indeed commendable.

BY MULUGETA GUDETA

THE ETHIOPIAN HERALD SUNDAY EDITION 20, July 2025

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