In lieu of an abstract, here is a brief excerpt of the content:Ethics & the Environment 8.1 (2003) 57-60 [Access article in PDF] The Art of Impurity Patsy Hallen I was taken aback when I received a request from the West Australian government to write a response to the question, "What Is The Ethical Foundation For Planning A More Sustainable Future?" My first reaction was: Does not every one want a future? And doesn't this necessarily mean a commitment (...) to sustainability? Would not everyone earnestly want a more sustainable future?To have to ask the question at all shows just how far out of balance our crazy, greed-driven culture is. To ask the question is to imply that many people do not want to live on, or, at least, do not want the next generation to live on. It was like being asked: How can one morally justify a flourishing, joyful life for every being on earth?In a profound sense, there cannot and need not be any moral justification for sustainability because sustainability is the foundation for morality, not the other way around. As the ancient Greek philosopher Aristotle cautioned, it shows a lack of education to try and prove everything. You can't prove logic, for example, because logic presupposes proof. Likewise, our ultimate norms such as "Love is better than hate" must be gained by intuition; they can't be proved.No sooner had I received this request than I became ill (no causal connection, I assure you!) and in my fever-induced reveries I penned imaginary responses. I wrote:"The Ethical Foundation of Sustainability is 'Joy' or 'Life' or 'An Ethic of Flourishing'." [End Page 57]'Survival' seemed the most appropriate candidate (especially as the fever escalated), until I settled on Love.Of course, Love.* * *He was huge. He was unbelievably huge. He just kept coming and coming. He was so close.His blue-grey body turned the intensely deep blue depths into a translucent green, like an enormous halo hovering just below the surface.I was drawn into his presence like ink into blotting paper.He blew, rhythmically expelling air. I, too, exhaled and this made me 'come to', returning me to my body. I realized I was wet-by his breath. I had been baptized, the most magnificent baptism one could imagine.In my baptism, luckily, I was spared being hit by a dollop of phlegm.It does happen.His breath smelt... not sweet but not sour-primordial, like the origin of life. I became aware of someone softly counting the breaths: "17... 18... 19..." it seemed everlasting.Then after 19 breaths, he dove, not with a rush, just leisurely, almost seamlessly, like the pulse of life itself, hardly a splash.I hadn't even remembered to be seasick.He is one of the largest animals ever to have lived on earth. His tongue weighs more than an elephant. He measures a length of 26 meters, a weight of around 160 tons.This is the Pygmy Blue Whale, Balaenoptera Brevicanda, hunted close to extinction by the whaling industry, and now slowly returning from the brink. Whoever named him "Pygmy" must have had delusions of grandeur.We were 30 nautical miles off the west end of Rottenest Island (near Perth), on board "Whalesong," a 13-meter catamaran built and sailed by Curt and Mich Jenner, who have been researching whales on the West Australian coast for over 10 years.We were at "the trench," where Pygmies feed. Mich and Curt had spent the summer trying to learn about this Rorqual Whale, before sailing north for the winter to follow Humpbacks on their annual migratory path from their feeding grounds in the southern ocean to their breeding enclaves in the Kimberley.Very little is known about Pygmy Blues. They are a tropical subspecies of the Blue Whale, but might possibly be a new species altogether. No one [End Page 58] knows where they go to mate or to give birth. Very few people have even seen them. Like the Whale Sharks, they are one of the last unfathomable mysteries of the planet.We stayed with this foundational animal for 2 hours, until the last... (shrink)

The volume documents, and makes an original contribution to, an astonishing period in twentieth-century philosophy—the progress of Arne Naess's ecophilosophy from its inception to the present. It includes Naess's most crucial polemics with leading thinkers, drawn from sources as diverse as scholarly articles, correspondence, TV interviews and unpublished exchanges. The book testifies to the skeptical and self-correcting aspects of Naess's vision, which has deepened and broadened to include third world and feminist perspectives. Philosophical Dialogues is an essential addition to the (...) literature on environmental philosophy. (shrink)

First published in 1986, Knowledge, Belief, and Witchcraft remains the only analysis of indigenous discourse about an African belief system undertaken from within the framework of Anglo-American analytical philosophy. Taking as its point of departure W. V. O. Quine's thesis about the indeterminacy of translation, the book investigates questions of Yoruba epistemology and of how knowledge is conceived in an oral culture.

With complex buyer-driven global production networks and a labour-intensive manufacturing process, the fashion industry has become a focal point for debates on the social responsibility of business. Utilising an interview methodology with influential actors from seven export garment manufacturers in Sri Lanka, we explore the situated knowledge at one nodal point of the production network. We conceptualise factory management perspectives on the implementation of corporate social responsibility in terms of the strategic balancing of ethical considerations against the commercial pressures of (...) cost and lead time. Factory managers framed CSR in terms of compliance, rather than going above and beyond regulatory requirements; seeing it as a strategic competitive imperative and less a developmental mechanism. Sri Lankan manufacturers maintain that they have benefitted from a unique combination of factors, including strict national labour laws, an educated workforce, the characteristics of the garments produced, industrial upgrading, and long-term non-adversarial buyer–supplier relationships, which they argue has supported the establishment and maintenance of CSR practices. The paper thus provides managerial implications that relate CSR activities to CSR outcomes which include both reputational and production benefits. Such insights will be of strategic relevance for lead retail buyers as well as apparel producers keen to invest in CSR to partly mitigate against increasing price-based competition. (shrink)

This is a paper about philosophical methodology or, better, methodologies. Most of the material that has been published to date under the rubric of African philosophy has been methodological in character. One reason for this is the conflicts that sometimes arise when philosophers in Africa attempt to reconcile their relationships with both academic philosophy and so-called African '‘traditional’ systems of thought. A further complication is that the studies of traditional African thought systems that become involved in these conflicts are themselves (...) products of academia– of disciplinary methodologies. (shrink)

What is creativity? It is clearly something we know by seeing it manifested in a multitude of different ways and contexts. It could perhaps stand as an emblematic example of the limitations of a general explanative account. In this anthology the editors have orchestrated an exceptionally inspiring collection of essays that explore the vast examples of creative language used in Wittgenstein's philosophical practice and the creative potentiality of language overall. The anthology consists of eleven essays divided into introduction, overture, and (...) three parts containing three essays each. The collection offers a wide scope, ranging from styles of writing and aesthetic forms of expression to ethical reflections and... (shrink)

Various obstacles to the expression of African philosophy, arising from indeterminacies of translation, can be resolved by having recourse to the ordinary language approach to academic philosophy.

One of the major criticisms of optimal foraging theory (OFT) is that it is not testable. In discussions of this criticism opposing parties have confused methodological concepts and used meaningless biological concepts. In this paper we discuss such misunderstandings and show that OFr has an empirically testable, and even well-confirmed, general core theory. One of our main conclusions is that specific model testing should not be aimed at proving optimality, but rather at identifying the context in which certain types of (...) behaviour are optimal. To do this, it is necessary to be aware of the assumptions made in testing a model. The assumptions that are explicitly stated in the literature up to now do not completely cover the actual assumptions made in testing OFT models in practice. We present a more comprehensive set of assumptions. Although all the assumptions play a role in testing models, they are not of equal status. Crucial assumptions concern constraints and the relation between fitness and currency. Therefore, it is essential to make such assumptions testable in practice. We show that a more explicit relationship between OFT modelling and evolutionary theory can help with this. Specifically, phylogeny reconstruction and population dynamic modelling can and should be used to formulate assumptions concerning constraints and currencies. (shrink)

One of the major criticisms of optimal foraging theory is that it is not testable. In discussions of this criticism opposing parties have confused methodological concepts and used meaningless biological concepts. In this paper we discuss such misunderstandings and show that OFr has an empirically testable, and even well-confirmed, general core theory. One of our main conclusions is that specific model testing should not be aimed at ‘proving’ optimality, but rather at identifying the context in which certain types of behaviour (...) are optimal. To do this, it is necessary to be aware of the assumptions made in testing a model. The assumptions that are explicitly stated in the literature up to now do not completely cover the actual assumptions made in testing OFT models in practice. We present a more comprehensive set of assumptions. Although all the assumptions play a role in testing models, they are not of equal status. Crucial assumptions concern constraints and the relation between fitness and currency. Therefore, it is essential to make such assumptions testable in practice. We show that a more explicit relationship between OFT modelling and evolutionary theory can help with this. Specifically, phylogeny reconstruction and population dynamic modelling can and should be used to formulate assumptions concerning constraints and currencies. (shrink)

This chapter contains sections titled: What Dating Is The Elevator Image Strategies Elevator Ethics Concluding Remarks.

In this accessible book, Barry Hallen discusses the major ideas, figures, and schools of thought in African philosophy. While drawing out critical issues in the formation of African philosophy, Hallen focuses on the recent scholarship, current issues, and relevant debates that have made African philosophy an important key to understanding the rich and complex cultural heritage of Africa. Hallen builds upon Africa's connections with Western philosophical traditions and explores African contributions to cultural universalism, cultural relativism, phenomenology, hermeneutics, (...) and Marxism. Hallen also examines African challenges to Western conceptions of philosophy by taking on questions such as whether philosophy can exist in cultures that are significantly based in oral traditions and what may or may not constitute philosophical texts. Among the figures whose work is discussed are Ptah-hotep, Zar'a Ya'aqob, Anton Wilhelm Amo, Paulin Hountondji, V. Y. Mudimbe, Oyeronke Oyewumi, Kwame Anthony Appiah, and Kwasi Wiredu. This clearly written, highly readable, and concise work will be essential for students and scholars of African philosophy as well as readers with a wide range of interests in African studies. (shrink)

The Good, the Bad, and the Beautiful Discourse about Values in Yoruba Culture Barry Hallen Reveals everyday language as the key to understanding morals and ethics in Yoruba culture. "This contrasts with any suggestion that in Yoruba or, more generally, African society, moral thinking manifests nothing much more than a supine acquiescence in long established communal values.... Hallen renders a great service to African philosophy." —Kwasi Wiredu In Yoruba culture, morality and moral values are intimately linked to aesthetics. (...) The purest expression of beauty, at least for human beings, is to possess good moral character. But how is moral character judged? How do actions, and especially words, reveal good moral character in a culture that is still significantly based on oral tradition? In this original and intimate look at Yoruba culture, Barry Hallen asks the Yoruba onisegun—the wisest and most accomplished herbalists or traditional healers, individuals justly reputed to be well versed in Yoruba thought and expression—what it means to be good and beautiful. Posed as an outsider wanting to gain understanding of how to speak Yoruba correctly, Hallen engages the onisegun and has them explain the subtleties and intricacies of Yoruba language use and the philosophy behind particular word choices. Their instructions reveal a striking and profound depiction of Yoruba aesthetic and ethical thought. The detailed interpretations of everyday language that Hallen supplies challenge prevailing Western views that African thought is nothing more than acquiescence to long-established religious or communal values. The philosophy of ordinary language reveals that moral reflection is indeed individual and that evaluations of action and character take place on the basis of clearly and logically delineated criteria. With the onisegun as his guides, Hallen identifies the priorities of Yoruba philosophy and culture through everyday expression and shows that there are rational pathways to both truth and beauty. Barry Hallen has taught philosophy at the Obafemi Awolowo University in Nigeria. He is a Fellow at the W. E. B. DuBois Institute for Afro-American Research at Harvard University and Visiting Professor of Philosophy at Morehouse College. He is coauthor of Knowledge, Belief, and Witchcraft: Analytic Experiments in African Philosophy. Contents Ordinary Language and African Philosophy Moral Epistemology Me, My Self, and My Destiny The Good and the Bad The Beautiful Rationality, Individuality, Secularity, and the Proverbial Appendix of Yoruba-Language Quotations Glossary of Yoruba Terms. (shrink)

This study obtained data about faculty attitudes on the ethical propriety of and estimated involvement with 38 activities. A questionnaire, mailed to 480 randomly selected Information Systems (IS) academicians provided insights into the ethical standards held by IS faculty. Several attitudinal differences, based upon individual and institutional demographic characteristics were identified. The most discriminating individual characteristic explaining differences in faculty attitudes was appointment level. The IS major at the graduate level explained more differences in attitude and more critical attitudes than (...) any other factor. (shrink)

Consensus has been highlighted by African philosophers as an element essential to African societies, past and present, that has not been assigned the importance it deserves. The philosophers involved have done this in part by drawing upon firsthand experience of their own indigenous cultures. Consensual governance presents a rather different view of the constitution of indigenous African societies and what should be their most appropriate form of political order today. A legitimate concern, therefore, is why this element supposedly foundational to (...) sub-Saharan African societies came to be underrated. (shrink)

Theories regarding the nature and achievement of personhood in a communitarian context appear to differ in significant respects in the writings of several contemporary African philosophers. Ifeanyi Menkiti seems to regard ethnic differences as sufficient to warrant a national accommodation of multiculturalism with respect to moralities and attendant beliefs. Kwasi Wiredu argues that there is a substantive universal moral principle that undercuts such apparent and relatively superficial diversity. Communitarianism also seems to provide a better framework for explaining how a human (...) being becomes a person than classical liberal theory as enunciated by someone like John Rawls. (shrink)

The meaning of the term “ethnophilosophy” has evolved in both a significant and controversial variety of ways since it was first introduced by Paulin Hountondji in 1970. It was first challenged by the Kenyan philosopher, H. Odera Oruka, as based upon Hountondji’s unfair appreciation of Africa’s indigenous cultural heritage. Barry Hallen and J. Olubi Sodipo, using a form of analytic philosophy as foundational, thereafter argued that Yoruba ordinary language discourse also served to undermine Hountondji’s critique. The later work of (...) the Ghanaian philosopher, Kwame Gyekye, and the Kenyan D. A. Masolo have further legitimized the epistemological status of elements of African culture that once would have been labeled as of no genuine philosophical significance because they were ‘ethnophilosophical’ in character. The end result of this debate seems to be that both the form and content of philosophy in culture generally must be relativized. The most significant consequence of this would be that African and non-Westernphilosophy generally would finally be culturally liberated from the oppressive influence, indeed dominance, of what has conventionally come to be known as ‘mainstream’ philosophy. (shrink)

Ordinary language approach to Yoruba discourse used to argue that being a reliable source of accurate information has consequences for a person's character.

A broad survey of contemporary African philosophy on the basis of methodologies and their applications.

Critiques -- Methodology -- Moral epistemology -- Aesthetics.

Should the private sector concern itself with the health of the communities in which it operates? Should the community look to local businesses for collaboration in the effort to elevate the health of its citizens? Is there an opportunity between the public and private sectors to create shared value through the enhancement of public health? These are questions this paper explores and analyzes, using theoretical models that originate in disparate literatures.

Dans sa violente charge contre la Révolution française, Edmund Burke avait élevé le débat politique à un niveau philosophique. Son argument le plus profond consistait à reprocher aux révolutionnaires de pécher par apriorisme, en cherchant à déduire, comme des géomètres, une nouvelle constitution à partir des principes abstraits énoncés dans la Déclaration des droits de l’homme. Reprise par les disciples allemands de Burke, cette critique de la méthode adoptée par la Constituante tirait des postulats empiristes des Lumières anglo-écossaises toutes les (...) implications conservatrices que recelaient déjà les textes politiques et historiques de Hume. Or c’est d’emblée sur ce terrain spéculatif que se joue, chez Fichte, la défense du droit de révolution. Reprochant à l’empirisme de réduire l’esprit au « mécanisme aveugle de l’association des idées », passivement déterminé par une extériorité en soi, Fichte entend au contraire fonder l’expérience elle-même sur l’activité d’un « Moi-en-soi », absolument indépendant. Conçu comme causalité libre, pouvant donc s’affranchir des « conjonctions coutumières » humiennes pour commencer une nouvelle série dans l’ordre des phénomènes, l’homme, pour Fichte, n’a pas seulement la « faculté de se perfectionner », mais la loi de sa liberté lui en fait même un devoir. Au regard de cet impératif catégorique de perfectionnement, il n’y a pas de Common Law qui tienne. Aussi Fichte ne recule-t-il pas devant la révolution, si les institutions du passé font obstacle à la destination de l’homme. (shrink)

Ordinary language analysis can be used to illustrate usage that is involved with morality in an African culture and thereby systematic thinking about ethical issues that are relevant to academic philosophy.

African philosophy today is a complicated and dynamic discipline. This presentation will concentrate on two topics that are currently of special interest. One concerns the meaning of the term when it is used to express a defining characteristic of Africa's cultures. The other concerns the reactions on the part of African philosophers and scholars to the movement that has come to be known in Western academia and culture as.

An overview of African Studies with respect to representing the meanings of African languages with Western languages.

In an effort to explain the Yoruba concept of "emi" or self, an elder uses the metaphor of a house with many tenants--such as memory and imagination, and then says the 'key' to accessing them is self-consciousness. A consideration of impressive contextual dexterity.

A Short History of African Philosophy discusses major ideas, figures, and schools of thought in philosophy in the African context. While drawing out critical issues in the formation of African philosophy, Barry Hallen focuses on recent scholarship and relevant debates that have made African philosophy critical to understanding the rich and complex cultural heritage of the continent. This revised edition expands the historical perspective, takes account of recent discoveries and new canonical figures, highlights new discussions about gender as a (...) cultural and philosophical phenomenon, clarifies issues regarding indigenous cultures and human rights, and builds on the notion that African philosophy shares methods and concerns of philosophy worldwide. This short reference is an essential resource for students, scholars, and general readers. (shrink)

The meaning of the term “ethnophilosophy” has evolved in both a significant and controversial variety of ways since it was first introduced by Paulin Hountondji in 1970. It was first challenged by the Kenyan philosopher, H. Odera Oruka, as based upon Hountondji’s unfair appreciation of Africa’s indigenous cultural heritage. Barry Hallen and J. Olubi Sodipo, using a form of analytic philosophy as foundational, thereafter argued that Yoruba ordinary language discourse also served to undermine Hountondji’s critique. The later work of (...) the Ghanaian philosopher, Kwame Gyekye, and the Kenyan D. A. Masolo have further legitimized the epistemological status of elements of African culture that once would have been labeled as of no genuine philosophical significance because they were ‘ethnophilosophical’ in character. The end result of this debate seems to be that both the form and content of philosophy in culture generally must be relativized.The most significant consequence of this would be that African and non-Western philosophy generally would finally be culturally liberated from the oppressive influence, indeed dominance, of what has conventionally come to be known as ‘mainstream’ (Western) philosophy. (shrink)

Reading Wiredu is the first comprehensive overview of the philosophical thought of Kwasi Wiredu. Born in Ghana in 1931, Wiredu, an important observer and critic of philosophy generally, remains an original and penetrating African thinker. Interrelating Wiredu's philosophical writings from across decades, Barry Hallen sets forth the basic tenets and the defining features of his philosophy. Wiredu's thought is divided into five distinct but interconnected areas: his response to the philosophy of Quine on issues of logic and ontology, issues (...) of language in philosophical reflection, the nature of truth as a practical and philosophical concern, the principle of sympathetic impartiality that all human beings must live by to survive as a group, and finally, consensus building as rooted in intentional, negotiated, and rational exchanges that are part of everyday life. Reading Wiredu explores the scope and depth of Wiredu's philosophical thought, which can be framed through what he calls a genetic methodology-a methodology that privileges environmental considerations in the production of various forms of thought. Hallen's overview is intended to assist scholars and students in grasping Wiredu's complex philosophical thought. (shrink)

The architecture of mosques in West Africa, specifically southwestern Nigeria, evidences the input of Africans who were involved with the design of the Baroque churches of Bahia, Brazil.

The study of traditional cultures is supposedly the business of the social sciences. Philosophy too has methodologies and viewpoints that can make positive contributions to their study.