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  1. Edeh &Nbsp (2015). African Humanism in Achebe in Relation to the West. Open Journal of Philosophy 5 (3):205-210.
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  2. Samuel O. Abogunrin (1989). Ethics in Yoruba Religious Tradition. In S. Cromwell Crawford (ed.), World Religions and Global Ethics. Paragon House Publishers.
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  3. Michael B. Adeyemi & Augustus A. Adeyinka (2003). The Principles and Content of African Traditional Education. Educational Philosophy and Theory 35 (4):425–440.
  4. Mireille Affa'A. Mindzie (2010). Intervention and Protection in African Crisis Situations: Evolution and Ethical Challenges. Criminal Justice Ethics 29 (2):174-193.
  5. J. C. A. Agbakoba (2005). An Evaluation of Theophilus Okere's Conception of the Place of African Traditional Values in Contemporary African Societies. In Theophilus Okere, J. Obi Oguejiofor & Godfrey Igwebuike Onah (eds.), African Philosophy and the Hermeneutics of Culture: Essays in Honour of Theophilus Okere. Distributed in North America by Transaction Publishers.
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  6. 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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  7. Akinbowale Akintola (1999). Yoruba Ethics and Metaphysics: Being Basic Philosophy Underlying the Ifa System of Thought of the Yoruba. Valour Pub. Ventures.
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  8. Kwame Akonor (2010). Assessing the African Union's Right of Humanitarian Intervention. Criminal Justice Ethics 29 (2):157-173.
  9. Akpovoyomo S. Akpotor (2007). African System of Law and Western Values: Between Fixation and Change. In Temisan Ebijuwa (ed.), Philosophy and Social Change: Discourse on Values in Africa. Hope Publications. 68.
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  10. John K. Ansah (1989). The Ethics of African Religious Tradition. In S. Cromwell Crawford (ed.), World Religions and Global Ethics. Paragon House Publishers.
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  11. Kwame Anthony Appiah (2007). Cosmopolitanism: Ethics in a World of Strangers. W.W. Norton & Co.
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  12. Kwame Anthony Appiah (1996). Race, Culture, Identity: Misunderstood Connections. The Tanner Lectures on Human Values 17:51-136.
  13. Kwame Anthony Appiah (1996). Reconstructing Racial Identities. Research in African Literatures 27 (3):58-72.
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  14. Kwame Anthony Appiah (1986). Racism and Moral Pollution. Philosophical Forum 18 (2-3):185-202.
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  15. Abiodun Balogun (2012). Authentic Motherhood: Traditional Yoruba-African Perspective. Philosophia 41 (2).
    The paper discusses the notion of authentic motherhood within the frame work of the traditional Yoruba-African society. It argues that an authentic mother, according to the traditional Yoruba-African understanding, is one who performs all her responsibilities as stipulated by the norms and precepts of society. It also points out that the responsibilities of an authentic mother are holistic in nature and when wholesomely fulfilled, have prudential, egoistic, and utilitarian justifications. The paper further provides a philosophical comparison of motherhood in Yoruba-African (...)
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  16. Rebecca Bamford (2007). Nietzsche and Ubuntu. South African Journal of Philosophy 26 (1):85-97.
    Here I argue that aspects of Nietzsche's thought may be productively compared with the role played by the concept of ubuntu in talk of cultural renaissance in South Africa. I show that Nietzsche respects and writes for humanity conceived of in a vital sense, thereby imagining a sense of authenticity that may prove significant to talk of cultural renaissance in South Africa. I question the view that Nietzsche is an individualist, drawing on debate between Conway (1990) and Gooding-Williams (2001), concerning (...)
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  17. Michael Battle (2009). Ubuntu: I in You and You in Me. Seabury Books.
    Ubuntu is an African way of seeing the world-and the people in it-as an intricate web of relationships.
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  18. J. A. I. Bewaji & M. B. Ramose (2003). The Bewaji, Van Binsbergen and Ramose Debate on 'Ubuntu'. South African Journal of Philosophy 22 (4):378-414.
    What follows is a discussion, in three parts, of the African concept of ubuntu and related issues. In the first part of the discussion J.A.I. Bewaji assesses an essay by W.M.J. van Binsbergen on Ubuntu and the Globalisation of Southern African Thought and Society (2001). In the second part Bewaji reviews M.B. Ramose's African Philosophy through Ubuntu (2002). And in the third part Ramose responds to both Bewaji and Van Binsbergen. Although Ramose disagrees with some of Bewaji's comments and interpretations (...)
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  19. Elias K. Bongmba (2001). Fabian and Levinas on Time and the Other: Ethical Implications. Philosophia Africana 4 (1):7-26.
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  20. Peter Brastis, Sefik Huseyin, William Matt McCarter & Joseph D. Osel (2012). International Journal of Radical Critique. International Journal of Radical Critique 1 (2):80-160.
    International Journal of Radical Critique is a peer-reviewed open-access journal of radical inquiry edited by international academics and intellectuals. IJRC publishes speculative interventions of analytical rigor and encourages philosophical, sociological, cultural, political, and media studies that provide revolutionary appraisals of historical and contemporary social issues.
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  21. Johann Broodryk (2010). Africa is Best. Ubuntu School of Philosophy.
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  22. Johann Broodryk (2007). Understanding South Africa: The Ubuntu Way of Living. Ubuntu School of Philosophy.
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  23. John Chukwuemeka Ekei (2005). The Challenges of African Moral Heritage : The Igbo Case. In Theophilus Okere, J. Obi Oguejiofor & Godfrey Igwebuike Onah (eds.), African Philosophy and the Hermeneutics of Culture: Essays in Honour of Theophilus Okere. Distributed in North America by Transaction Publishers.
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  24. Parker English & Nancy Steele Hamme (1996). Using Art History and Philosophy to Compare a Traditional and a Contemporary Form of African Moral Thought. Journal of Social Philosophy 27 (2):204-233.
  25. Benjamin Ike Ewelu (ed.) (2011). Philosophical Reflections on the Common Good in Africa. Delta Publications.
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  26. Lisa Forman (2005). Ensuring Reasonable Health: Health Rights, the Judiciary, and South African HIV/AIDS Policy. Journal of Law, Medicine & Ethics 33 (4):711-724.
  27. Pieter J. Fourie (2008). Moral Philosophy as the Foundation of Normative Media Theory : Questioning African Ubuntuism as a Framework. In Stephen J. A. Ward & Herman Wasserman (eds.), Media Ethics Beyond Borders: A Global Perspective. Heinemann.
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  28. Augustine Frimpong-mansoh (2008). Culture and Voluntary Informed Consent in African Health Care Systems. Developing World Bioethics 8 (2):104-114.
    This paper discusses how to apply a collective decision model of the principle of voluntary informed consent in African communitarian culture, in a culturally sensitive way, in order to protect research candidates from potential exploitations and abuses. Dismissing cultural and ethical skepticism surrounding the global application of the principle of voluntary informed consent, the paper ultimately concludes that international collaboration on diagnostic and therapeutic medical research in Africa, especially HIV vaccine trials, is a moral imperative.
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  29. Christine Gichure (2000). Fraud and the African Renaissance. Business Ethics 9 (4):236–247.
    Forensic studies have identified fraud as a major factor that hampers Africa’s economic development. This paper first establishes a link between fraud and the ideal of the African Renaissance. It then gives an overview of the extent of fraud in Africa by discussing the findings of a recent forensic survey on fraud in Africa. Against this backdrop it is then argued that what is needed to turn the tide of fraud in Africa is a transvaluation of loyalties to include and (...)
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  30. David Theo Goldberg (2001). Response to Naomi Zack. Philosophia Africana 4 (1):69-72.
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  31. Kwame Gyekye (1988). The Unexamined Life: Philosophy and the African Experience. Ghana Universities Press.
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  32. Rebecca Hardin (2010). Narrative, Humanity, and Patrimony in an Equatorial African Forest. In Ilana Feldman & Miriam Iris Ticktin (eds.), In the Name of Humanity: The Government of Threat and Care. Duke University Press.
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  33. Hans Haselbarth (1976). Christian Ethics in the African Context. Daystar Press.
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  34. Mark Heywood & John Shija (2010). A Global Framework Convention on Health: Would It Help Developing Countries to Fulfil Their Duties on the Right to Health? A South African Perspective. Journal of Law, Medicine & Ethics 38 (3):640-646.
    This article argues from a South African perspective that national experience in attempting to fulfil the right to health supports the need for an international framework. Secondly, we suggest that this framework is not just a matter of good choice or even of justice but of a direct legal duty that falls on those states that have consented to operate within the international human rights framework by ratifying key treaties such as the International Covenant on Economic Social and Cultural Rights (...)
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  35. Iii Holmes Rolston (1992). South African Environments Into the 21st Century. Environmental Ethics 14 (1):87-91.
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  36. Lyn Horn (2007). Research Vulnerability: An Illustrative Case Study From the South African Mining Industry. Developing World Bioethics 7 (3):119–127.
    ABSTRACTThe concept of ‘vulnerability’ is well established within the realm of research ethics and most ethical guidelines include a section on ‘vulnerable populations’. However, the term ‘vulnerability’, used within a human research context, has received a lot of negative publicity recently and has been described as being simultaneously ‘too broad’ and ‘too narrow’.1 The aim of the paper is to explore the concept of research vulnerability by using a detailed case study – that of mineworkers in post‐apartheid South Africa. In (...)
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  37. Polycarp Ikuenobe (1998). Moral Education and Moral Reasoning in Traditional African Cultures. Journal of Value Inquiry 32 (1):25-42.
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  38. Edmund Ilogu (1974). Christian Ethics in an African Background: A Study of the Interaction of Christianity and Ibo Culture. Brill.
  39. Janine Jones (2004). The Impairment of Empathy in Goodwill Whites for African Americans. In George Yancy (ed.), What White Looks Like: African-American Philosophers on the Whiteness Question. Routledge.
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  40. Peter Kanyandago (2000). From Scarcity to Abundance: Reflections on Using African Values to Combat Fraud. Business Ethics 9 (4):248–258.
    By trying to see how one can use African values to fight against fraud, the paper attempts to bring out the structural dimension of this moral cancer by showing how it is linked to the ethical and economic/business systems where it thrives. I start by making some theoretical remarks about how values are to be placed in each socio‐cultural setting. An analysis of how the free market economy as a system creates conditions where fraud becomes possible then follows. This is (...)
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  41. Maulana Karenga (2004). Maat, The Moral Ideal in Ancient Egypt: A Study in Classical African Ethics. Psychology Press.
    This work is a critical examination of Maat, the moral ideal in ancient Egypt. It seeks to present Maat in the language of modern moral discourse while at the same time preserving and building on its distinctiveness as a moral ideal capable of inspiring and maintaining ethical philosophic reflection. The effort here is one of both interpretation and transmission of an ethical tradition, a project in which tradition is seen not simply as a precondition and process in which one comes, (...)
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  42. L. D. Keita (2001). A Reply to Ikuenobe: Moral Education and Moral Reasoning in Traditional African Cultures. [REVIEW] Journal of Value Inquiry 35 (1):113-117.
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  43. Workineh Kelbessa (2009). African Philosophy of Sex and the Hiv/Aids Epidemic. In Jinfen Yan & David E. Schrader (eds.), Proceedings of the Xxii World Congress of Philosophy. Edwin Mellen Press. 93-119.
    The aim of this study is to undertake an in-depth conceptual and ethical analysis of African philosophy of sex and the HIV/AIDS epidemic in Africa by taking the Oromo of Ethiopia as an example. The continent with just 10% of the world’s population is home to over 70% of the world’s HIV/AIDS infection. HIV/AIDS is a social, economic, demographic and moral problem as well as a health care issue. Some scholars hypothesise that the unique nature of African sexuality, sexual promiscuity, (...)
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  44. H. W. Kinoti (ed.) (2010). African Ethics: Gĩkũyũ Traditional Morality. Rodopi.
    African Ethics: Gĩkũyũ Traditional Morality by Hannah Kinoti was prompted by the author’s concern about the decline of moral standards among the Gĩkũyũ in modern Kenya. Western education and increased interaction with other cultures had made the society more complex and sophisticated. At the same time, social evils like corruption, robbery, prostitution, broken homes and sexual promiscuity were on the increase. “While this is happening,” says the author, “African culture is often referred to in the past tense as if it (...)
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  45. Frank M. Kirkland (2004). The Problem of the Color Line: Normative or Empirical, Evolving or Non-Evolving. Philosophia Africana 7 (1):57-82.
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  46. Samuel Waje Kunhiyop (2004). African Christian Ethics. Baraka Press.
    Introduction to the study of African Christian ethics -- Foundations of contemporary African ethics -- Foundations of Western ethics -- Foundations of Christian ethics -- Foundations of African Christian ethics -- Applying African Christian ethics -- Church and state -- War and violence -- Strikes -- Poverty -- Corruption -- Fund-raising -- Procreation and infertility -- Reproductive technologies -- Contraception -- Polygamy -- Domestic violence -- Divorce and remarriage -- Widows and orphans -- Rape -- Incest -- Prostitution and sex (...)
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  47. Safro Kwame (1983). Doin' Business in an African Country (Business Ethics and Capitalism in a Poor Country). Journal of Business Ethics 2 (4):263 - 268.
    The African business practice of kalabuleism, like capitalism, has at the basis of its business ethics, the belief that it is not wrong to maximise profits. Any system of distribution or marketing that permits businessmen and women to maximise profits in the sale or distribution of basic goods that are in short supply is bound to aggravate the situation for an already starving people such as are to be found in Africa. The adoption of wholesale capitalism in conditions of acute (...)
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  48. Bolatito Lanre-Abass (2008). The Crisis of Leadership in Nigeria and the Imperative of a Virtue Ethics. Philosophia Africana 11 (2):117-140.
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  49. Michel Lejeune & Philipp Rosemann (eds.) (1996). Business Ethics in the African Context Today: Proceedings of the International Conference Held at Uganda Martyrs University, Nkozi, 9-12 September 1996. [REVIEW] Konrad Adenauer Foundation.
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  50. H. P. P. Lotter (2000). The South African Constitution Requires Men to Be Feminist. Koers 65 (4).
    Can a man be a feminist? If so, what would it mean? I want to participate in a dialogue between women and men on how to accommodate women’s moral concerns. I propose that the fundamental values of justice embodied in the South African constitutional democracy require men to be feminist. These values provide the best safeguard of the important interests and values of both women and men. Men who accept these values can support the main concerns of feminism. The implications (...)
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