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  1. Omotade Adegbindin (2011). The Problem of Gerontocracy in Africa: The Yorùbá Perspective as Illustrated in the Ifá Corpus. Human Affairs 21 (4):454-469.
    In the field of African philosophy, there exists the belief among the modernists or professional philosophers that gerontocracy is coterminous with authoritarian traditions in traditional Africa which, supposedly, are responsible for the lack of sustained curiosity to look at issues from different perspectives. Drawing from the Ifá literary corpus as a store-house for Yorùbá philosophy, I argue in this paper that gerontocracy in Africa does not construe the idea that the elderly in Africa are rigid in thoughts or have immutable (...)
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  2. Martin Odei Ajei, Africa's Development : The Imperatives of Indigenous Knowledge and Values.
    In post-colonial Africa, conceptions of the nature and purposes of development as well as the theories and strategies for achieving them have remained a territory traversed predominantly by non-African social scientists. In this context, social scientists studying Africa's development proclaimed, at the dawn of the 1990s, a "paradigmatic crisis" and embarked on a quest for new paradigms . In advancing this quest, a number of "homegrown" development strategies have emerged. This work argues that these are mere adaptations and reconstructions of (...)
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  3. C. O. Akpan (2007). Traditional African Epistemic Categories and the Question of Rationality: A Case for Reconceptualization. Sophia: An African Journal of Philosophy 7 (2).
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  4. Kwame Anthony Appiah (2006). How to Decide If Races Exist. Proceedings of the Aristotelian Society 106 (3):363–380.
    Through most of the twentieth century, life scientists grew increasingly sceptical of the biological significance of folk classifications of people by race. New work on the human genome has raised the possibility of a resurgence of scientific interest in human races. This paper aims to show that the racial sceptics are right, while also granting that biological information associated with racial categories may be useful.
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  5. Kwame Anthony Appiah (2006). The Politics of Identity. Daedalus 135 (4):15-22.
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  6. Kwame Anthony Appiah (2005). African Studies and the Concept of Knowledge. Poznan Studies in the Philosophy of the Sciences and the Humanities 88 (1):23-56.
    This article summarizes my views on epistemological problems in African studies as I have expressed them previously in different contexts, mainly my book In My Father's House (1992), to which I refer the reader for further details. I start with an attempt to expose some natural errors in our thinking about the traditional-modern polarity, and thus help understand some striking and not generally appreciated similarities of the logical problem situation in modern western philosophy of science to the analysis of traditional (...)
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  7. Kwame Anthony Appiah (1995). Philosophy and Necessary Questions. In Safro Kwame (ed.), Readings in African Philosophy: An Akan Collection. University Press of America. 1-22.
  8. Kwame Anthony Appiah (1992). African Identities. In Bernard Boxill (ed.), Constructions Identitaires: Questionnements Theoriques Et Etudes de Cas. Actes du Celat 6 (May). Universite Laval.
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  9. Kwame Anthony Appiah (1992). Social Forces, 'Natural' Kinds. In Abebe Zegeye, Leonard Harris & Julia Maxted (eds.), Exploitation and Exclusion: Race and Class in Contemporary Us Society. Hans Zell. 1-13.
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  10. Kwame Anthony Appiah (1992). Inventing an African Practice in Philosophy: Epistemological Issues. In V. Y. Mudimbe (ed.), The Surreptitious Speech: Presence Africaine and the Politics of Otherness 1947-1987. University of Chicago. 227-37.
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  11. Kwame Anthony Appiah (1991). Is the 'Post' in 'Postcolonial' the 'Post' in 'Postmodern'? Critical Inquiry 17 (Winter):336-57.
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  12. Kwame Anthony Appiah (1990). Racisms. In David Goldberg (ed.), Anatomy of Racism. 3-17.
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  13. Kwame Anthony Appiah (1990). But Would That Still Be Me? Notes on Gender, 'Race,' Ethnicity as Sources of Identity. Journal of Philosophy 87 (10):75-81.
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  14. Kwame Anthony Appiah (1989). Race. In Frank Lentricchia & Tom McLaughlin (eds.), Critical Terms for Literary Study. University of Chicago. 274-87.
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  15. Kwame Anthony Appiah (1989). The Conservation of 'Race'. Black American Literature Forum 23 (Spring):37-60.
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  16. Kwame Anthony Appiah (1986). The Uncompleted Argument: Du Bois and the Illusion of Race. In Henry Louis Gates Jr (ed.), Race, Writing and Difference. University of Chicago Press.
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  17. J. M. Awouma (1972). The Myth of Age, Symbol of Wisdom in African Society and Literature. Diogenes 20 (80):63-79.
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  18. Abdul Karim Bangura (2011). African Mathematics: From Bones to Computers. Upa.
    This comprehensive text on African Mathematics addresses some of the problematic issues in the field, such as attitudes, curriculum development, educational change, academic achievement, standardized and other tests, performance factors, student characteristics, cross-cultural differences and studies, literacy, native speakers, social class and differences, equal education, teaching methods, and more.
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  19. Elias K. Bongmba (2002). Levinas and Alterity : Cross-Cultural Implications for African Witchcraft Discourse. In Steven Shankman & Massimo Lollini (eds.), Who, Exactly, is the Other ?: Western and Transcultural Perspectives: A Collection of Essays. University of Oregon Books/University of Oregon Humanities Center.
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  20. Jacques Chatué (2012). L'afrique Noire Et le Biais Épistémologique. Éditions Clé.
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  21. Adam K. Arap Chepkwony (2011). Inaugural Lecture: Re-Discovering African Wholistic Approach to Life Ways of Acquiring and Appropriating Knowledge. Moi University Press.
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  22. Antonio de Diego González (2012). Construyendo la Verdad Yorùbá. Una Lectura Afroepistemológica Del Sistema de Ifá. Humania Del Sur. Revista de Estudios Latinoamericanos, Africanos y Asiáticos 12:107-122.
    This paper proposes an Afroepistemological reading of the Ifá system. The policies of Western academic epistemology have disdained the traditiona African knowledge. Ifá has not been an exception. However, through this method a great deal of the socio-cultural and epistemological codes of Yorùbá society. So, Ifá becomes more important than a divination rite, because it represents socio-political and epistemological cohesion of a great proportion of the peoples of West Africa. This work vindicates this role and try to show epistemological complexity (...)
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  23. C. I. Ejizu (1990). The Meaning and Significance of Festivals in Traditional African Life. In Emma Ekpunobi & Ifeanyi Ezeaku (eds.), Socio-Philosophical Perspective of African Traditional Religion. New Age Publishers.
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  24. Kwame Gyekye (1995). An Essay on African Philosophical Thought: The Akan Conceptual Scheme. Temple University Press.
    On the denial of traditional thought as philosophy Scholars, including philosophers, tend to squirm a little at the mention of African philosophy, ...
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  25. B. Hallen (1986/1997). Knowledge, Belief, and Witchcraft: Analytic Experiments in African Philosophy. Stanford University Press.
    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.
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  26. Bert Hamminga (2005). Epistemology From the African Point of View. Poznan Studies in the Philosophy of the Sciences and the Humanities 88 (1):57-84.
    In the traditional African view, knowledge is not acquired by labor but "given" by the ancestors. Second, it is immediately social: not "I" know, but "we" know. Thirdly, knowledge is not universal but local tribal : other tribes have different knowledge. Knowledge has it "biological variations" like all other things in nature. The ensuing logic is worked out in this article. Modern African society, changed as it is by the advent of western thought, should be understood in the awareness of (...)
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  27. Bert Hamminga (2005). Language, Reality and Truth: The African Point of View. Poznan Studies in the Philosophy of the Sciences and the Humanities 88 (1):85-116.
    In the traditional African view, words and sentences are not viewed as being liable to objective reflective truth/falsehood-judgments. It is not a person-word-reality-view, but a person-word-person-view: the sender's words are units of orally produced energy that have the power to improve or degenerate the receiver's vitality. Words received can make you more powerful by increasing your confidence and your control over your environment. But they can equally well harm (parts of) you, by discouraging you in certain endeavors. From the traditional (...)
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  28. Clevis Headley (2004). Deligitimizing the Normativity of "Whiteness": A Critical Africana Philosophical Study of the Metaphoricity of "Whiteness". In George Yancy (ed.), What White Looks Like: African-American Philosophers on the Whiteness Question. Routledge.
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  29. Paget Henry (2004). Whiteness and Africana Phenomenology. In George Yancy (ed.), What White Looks Like: African-American Philosophers on the Whiteness Question. Routledge.
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  30. Monday Lewis Igbafen (2006). Existential Issues in African Philosophy. In Olusegun Oladipo (ed.), Core Issues in African Philosophy. Hope Publications.
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  31. L. D. Keita (1994). On “African Modes of Thought and Economic Development”- a Reply to Parker English. Journal of Social Philosophy 25 (1):170-179.
  32. Barbara Bloom Lloyd & John Gay (eds.) (1981). Universals of Human Thought: Some African Evidence. Cambridge University Press.
    This book was originally published in 1981 and the theme of universals attracted a great deal of attention in the decade preceding publication.
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  33. Thaddeus Metz (2013). Engaging with the Philosophy of D A Masolo. Quest 25:7-15.
    This is an introduction to the special issue of Quest devoted to D. A. Masolo’s latest book, Self and Community in a Changing World. It situates this book in relation to not only Masolo’s earlier research on African philosophy but also the field more generally, sketches the central positions of the contributions to the journal issue, and in light of them makes some critical recommendations for future reflection.
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  34. Sylvanos I. Nnoruka (1999). African Culture and the Quest for Truth. Philosophy Today 43 (4):411-422.
    In most African cultures, there is a definite and clear quest for truth through a critical method. Truth is a key value. It has moral, philosophical and social significance. One can subject an interlocutor's statements to methodic doubt and questioning. However, in some African cultures, the human intellect alone is not capable of understanding certain truth data thereby permitting the practice of divination. Nevertheless, most African cultures distinguish opinion (doxa) from (alatheia); emphasis is on objectivity rather than subjectivity. The methods (...)
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  35. Leszek Nowak (2005). On the Collective Subjects in Epistemology: The Marxist Case and a Problem for the African Viewpoint. Poznan Studies in the Philosophy of the Sciences and the Humanities 88 (1):117-128.
    The idea of a collective, but not necessarily universal epistemological subject is not only inherent in African tradition but also in the sciences and humanities as understood in the western tradition. In this paper I propose to delineate this collective subject by means of the construction of the Marxian concept of a theoretical representative of a social class . This allows for avoiding a trap that is necessarily faced by any collectivist viewpoint.
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  36. Gabo Ntseane (2007). African Indigenous Knowledge: The Case of Botswana. In Sharan B. Merriam (ed.), Non-Western Perspectives on Learning and Knowing. Krieger Pub. Co..
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  37. Omedi Ochieng (2008). The Epistemology of African Philosophy. International Philosophical Quarterly 48 (3):337-359.
    This essay critiques the ontology and epistemology of African philosophy, with particular attention to Odera Oruka’s sage philosophy project, one of the most influential schools of thought in African philosophy. Oruka posits an absolutist ontology that holds to a conception of epistemology as presuppositionless and transcendental. Against this, I argue for a critical contextual epistemology that proffers a view of epistemology as embodied, linguistically performed, social, ideological, rhetorical, and contextual. I argue, ultimately, that a critical contextual epistemology is not only (...)
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  38. Moses Òkè (1995). Towards an African (Yoruba) Perspective on Empirical Knowledge. International Philosophical Quarterly 35 (2):205-216.
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  39. David Okpako (2001). How Do We Know?: A Reflection on Theoretical Thinking in Traditional African Medicine. Nigerian Academy of Science.
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  40. Caleb O. Oladipo (2005). An Epistemological Defense of Religious Tolerance: Faith, Citizenship, and Crises of Religious and Cultural Identities in Post -Western Missionary Africa. Philosophia Africana 8 (1):21-35.
  41. Olusegun Oladipo (2001). Knowledge and the African Renaissance. Philosophia Africana 4 (1):61-67.
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  42. Oshita O. Oshita (1993). Some Aspects of Person in an African Traditional Thought System: An Analytical Exposition of Boki Experience. Journal of Social Philosophy 24 (2):235-242.
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  43. L. S. Senghor & H. Kaal (1962). On Negrohood: Psychology of the African Negro. Diogenes 10 (37):1-15.
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  44. Wim M. J. van Binsbergen (2009). Expressions of Traditional Wisdom From Africa and Beyond: An Exploration in Intercultural Epistemology. Koninklijke Academie Voor Overzeese Wetenschappen.
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  45. Kwasi Wiredu (1996). Cultural Universals and Particulars: An African Perspective. Indiana University Press.
    The eminent Ghanaian philosopher Kwasi Wiredu confronts the paradox that while Western cultures recoil from claims of universality, previously colonized peoples, seeking to redefine their identities, insist on cultural particularities.
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  46. Kwasi Wiredu (1980). Philosophy and an African Culture. Cambridge University Press.