Hebga et le problème de la vérité

Abstract

From the pre-Socratics to the medieval, via the moderns to the contemporaries, it is undoubtable that the question of truth is what fueled the culture and philosophical quest of the great thinkers of that time, such as Parmenides, Platon, Aristotle, Descartes, Hebga and others. It is the Ariadne's thread that feeds the excitement of human thought and action in its desire to define its being in the world, as Martin Heidegger called it. However, far from being easy, this question remains highly complex and divides the philosophical tradition insofar as each thinker, in his or her own disciplinary field, thinks he or she has the clear-mindedness to elucidate the enigma of human existence, both physical and metaphysical. Existential questions such as life and death, which are still a mystery, reflect this existential anguish, which fuels philosophical quarrels that all tend to highlight the mystery of the cosmos in its entirety. Although philosophical thought is the product of continuous contradiction, the latter has, consciously or unconsciously, taken refuge in a universal rationality, forcing all the world's civilizations into this ideological imperialism. Hence the need to (re)define the very concept of universality, which is apparently related to the Greco-Western socio-cultural tradition, thus consciously orunconsciously excluding other non-European peoples from the sphere of knowledge (truth). Hence the philosophical curiosity that fuels our research, which is entitled as follows: Hebga and the problem of truth. a transdisciplinary author with a heuristic, even humorous style who, in view of the decline prey to the deification of the human being by means of reason, attempts through his many works to make an epistemological break with the ancient absolutism of socalled universal rationality in order to achieve a more open rationality, the basis of the originality and authenticity of his philosophy. Using the historical-analytical method, we will examine from top to bottom the Hebgaean concept of truth, which is not confined to L‘emotion est nègre la raison est Héllène, but opens up the possibility of a new interpretation, without excluding a paradigmatic possibility of the universe in its clear and obscure totality, which has so far eluded human reason. Hence his new explanatory paradigm for man based on his anthropological triadism, which transcends Western dualism by erecting a three-dimensional being in the world which, by virtue of its composition, allows for the possibility of objective interpretation of certain non-ordinary phenomena in the visible and invisible universe. So, facedwith the complexity of man and his universe, is it not wise for man to opt for a new explanatory paradigm for the world in the face of the proven limitations of logos? Ultimately, could not the path to the transcendent (God) be the path to the salvation of the soul, the path to truth?