  Césaire called then for the promotion of an “African variety of communism” as a way of avoiding both pitfalls. Senghor also has insisted on an African socialism born of a “Negro African re-reading of Marx.” This African socialism of Senghor could be presented briefly in two fundamental points: first the insistence that it is the early Marx who can truly inspire an African doctrine of socialism, second the understanding that socialism is a natural development of African societies and cultures. So in article titled “Marxism and humanism” and published in 1948 in Revue socialiste (a Journal sponsored by the French Socialist Party) Senghor notes that which will later be the point of departure for Louis Althusser’s reading of Marx: between the early Marx and the Marx who writes The Capital, there is an epistemological break. It is to be recalled here that in 1844 in Paris, Marx wrote a certain number of texts that he just abandoned afterwards to “the criticism of the mice”. Those texts, known as The 1844 Manuscripts were later discovered and published in Leipzig in 1932. They manifest that Marx’s thinking and language were then fundamentally ethical as he was outraged by human condition under capitalist regime characterized by reification and alienation: human beings are alienated because, Marx writes, the product of their work sucks out their life force and stands in front of them as strange and hostile artifacts. Alienation is the sentiment of living in exile and imprisoned in a de-humanized world. The Marx who writes the Capital will abandon that moral language and analyze the condition of the working class through technical concepts, for example that of extortion of surplus value. While Althusser considered this break the advent of Marxist science as an “anti-humanist theory” Senghor saw it as self-betrayal by Marx repudiating his identity as a philosopher and giving to his views the appearance of dogmatic economic petrifactions. The task of an African re-reading of Marx is then