  In sum, in the eyes of Senghor, Tempels’ Bantu philosophy, along with Bergson’s philosophy of élan vital, provided the language of life philosophy which he considered characteristic of the cultures of Africa and those of African  origin.[9] For him Négritude is an ontology of life forces to be described as a vitalism. Césaire who was more skeptical about a philosophical content of the word dismissed Tempels’ enterprise not on the basis of its substance but because of what he considered the intention behind the text of Bantu philosophy: an attempt to reform colonialism in order to perpetuate it. 