  Unlike Damas and Césaire, Senghor affirmed that Négritude was also the expression of a philosophy to be read in the cultural products of Africa; and above all in African religions. Different as they are from one region to another, from one culture to another, there is still ethnographical evidence that many of them share to be founded on an ontology of life forces. “The whole system”, Senghor declares, in a lecture “On Négritude” delivered at Lovanium University in Kinshasa, “is founded on the notion of vital force.  Pre-existing, anterior to being, it constitutes being. God has given vital force not only to men, but also to animals, vegetables, even minerals. By which they are. But it is the purpose of this force to increase” (1993, 19). Senghor then explains that in the human being the increase of the force is the process of her becoming a person “by being freer and freer within an interdependent community” (1993, 19). He adds that the ultimate meaning of religion is to assure the continuous increase of the vital force of the living, in particular through the main ritual of the sacrifice of an animal. This ontology of life forces has been summarized by Belgian philosopher Leo Apostel in the following propositions: