This article presents the progress of domestic academic research on African intellectual thought within the context of China-Africa cultural exchanges and mutual learning among civilizations. Focusing on the Cameroonian philosopher Bula Ga as the subject of study, it analyzes his philosophical and religious works to deepen the understanding of the authenticity of African thought and provide insights for China-Africa civilizational dialogue.

1 Bula Ga and the Question of Authenticity in African Thought

Bula Ga, born in Cameroon in 1934, began his academic career with a critique of *Bantu Philosophy*. His works *The Crisis of the African* and *Christianity Without Fetishism* have had a profound influence on African philosophy and religion. In the process of breaking free from Western cultural hegemony and reconstructing African subjectivity, African intellectuals have critically examined and dismantled the old knowledge system of the "colonial library." Bula Ga offers a unique interpretation of the authenticity of African thought in the fields of philosophy and religion, emphasizing that such authenticity should be built on a post-awakening subjectivity. However, even seemingly awakened African subjectivity may still inadvertently remain dependent on the West, leading to distorted detours.

2 *Bantu Philosophy* and Its Reception

In 1945, the missionary Tempels published *Bantu Philosophy*, exploring the spiritual world of the Luba people to guide missionary work. In 1949, Présence Africaine published a French translation, with its founder Diop considering the book significant for African cultural awakening. Tempels argued that Christianity and the Bantu spiritual world were not incompatible but that Europeans had failed to understand the latter deeply. He proposed that "vital force" was the highest value in the Bantu worldview, distinct from the European concept of "power." The Bantu believed this force permeated all creation as a dynamic variable. Their customary law also fundamentally differed from European positive law. Tempels advocated guiding the Bantu toward civilization based on their original thought, asserting that Christianity could align with their spiritual world. *Bantu Philosophy* had a broad impact on Francophone African intellectuals, sparking reflections on the localization of Christianity. From the 1950s, Francophone African thinkers began excavating and interpreting local traditions to clarify the relationship between African spirituality and Christianity. In 1956, Kagame and others published *Some Black Priests’ Inquiries*, discussing Christianity and African traditions in depth and first proposing the idea of Christianity adapting to Africa. In 1960, discussions at the Kinshasa Seminary on whether an African theology existed marked the beginning of contemporary African Catholic theology. Africans began questioning whether an authentic African Christianity was possible. However, from the late 1960s, *Bantu Philosophy* and its followers faced criticism. Hountondji, in *On African Philosophy*, introduced the concept of "ethnophilosophy," critiquing the arbitrary expansion of philosophy to include African folklore, proverbs, myths, and collective thought. He argued that philosophy should be a conscious, rigorous intellectual activity. By the 1970s, "ethnophilosophy" became a widely used critique of works with such tendencies.

3 Analyzing the Authenticity of African Philosophy

Bula Ga’s analysis of the authenticity of African philosophy includes critiques of *Bantu Philosophy* and ethnophilosophy, as well as efforts to transcend them. In critiquing *Bantu Philosophy*, he questioned its methodology, logic, ontology, and sociohistorical significance, arguing that the work was inherently flawed, logically fallacious, and possibly motivated by missionary civilizing and evangelizing agendas. Regarding ethnophilosophy, Bula Ga saw it as a product of African thinkers’ direct engagement and the lingering colonial mentality post-independence. He argued that ethnophilosophy’s backward-looking stance reinforced Africans’ anxiety for Western recognition and catered to Western intellectual exoticism. Bula Ga proposed that authentic African philosophy should move beyond ethnophilosophy to meet Africa’s evolving relationship with the world. He distinguished three stages—"in-itself," "for-itself," and "for-others"—arguing that authentic African philosophy should not be a nostalgic intellectual game but a practical philosophy responsive to reality.

4 Analyzing the Authenticity of Christianity

Bula Ga conducted an in-depth analysis of Christian authenticity, criticizing the injustices of Western Christian evangelization in Africa and arguing that Western Christianity was a product of specific historical conditions rather than an authentic expression. He viewed missionary work as a form of Western spiritual oppression, forcing Africans to abandon traditional beliefs and customs. Bula Ga called for reforms in church structures, advocating greater autonomy for African Christian churches and independence from the Roman Curia. He reinterpreted Christian spirituality for Africa, emphasizing the practical and action-oriented aspects of the Jesus movement, focusing on earthly "redemption" rather than heavenly "salvation." His views provided justification for independent African churches, facilitating Christianity’s transition from a foreign religion to a localized one.

5 Conclusion

The article highlights Bula Ga’s pivotal role in constructing African intellectual independence. He critiqued *Bantu Philosophy* and proposed a dialectical conception of authenticity in African philosophy and Christian spirituality, aiming to break free from Western philosophy and the Roman Curia’s influence. His thought was mission-driven, addressing African realities and advocating social change. However, his critique of ethnophilosophy risked oversimplification, overlooking African scholars’ efforts in studying regional spiritual worlds. Bula Ga’s ideas remind us to prioritize African subjectivity in academic research and understand African issues from an internal perspective. On the level of cultural exchange and mutual learning, China and Africa can engage in dialogue on constructing autonomous knowledge systems, sharing experiences to deepen humanities exchanges. Bula Ga’s thought provides a crucial reference for understanding African intellectual systems, facilitating China-Africa collaboration in building independent knowledge frameworks.