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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
  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. P. H. Coetzee & A. J. P. Roux (eds.) (1991). Philosophy From Africa. Oxford.
    From early sage philosophers to Senghor of Senegal and Biko of South Africa, African thinking has challenged the way we think. As we enter a new millenium, the perspectives provided in this volume offer wise and refreshing alternatives to problems of self and society, culture, aesthetics, metaphysics and religion. Out of Africa always something new, and in these pages contemporary problems of cross-cultural cognition and post-coloniality are not only addressed, but also enacted. The reader witnesses the collision and the coalescence (...)
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  24. P. H. Coetzee & A. P. J. Roux (eds.) (2003). The African Philosophy Reader: A Text with Readings. Routledge.
    The African Philosophy Reader, Second Edition , is a substantially revised and greatly enhanced collection of writings on African philosophy. Editors P.H. Coetzee and A.P.J. Roux have brought together thirty-seven philosophers, thirty-three of whom are black Africans, to present the most current philosophical discussions. Divided into eight sections, each with introductory essays, the selections offer rich and detailed insights into a diverse multinational philosophical landscape. Revealed in this pathbreaking work is the way in which traditional philosophical issues related to ethics, (...)
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  25. P. H. Coetzee & A. P. J. Roux (eds.) (2002). Philosophy From Africa: A Text with Readings. Oxford University Press.
    This considerably revised second edition of Philosopy from Africa presents the current philosophical debate in Africa to a diverse, multicultural world. Its major themes include decolonization, Afro-centrism vs. Euro-centrism, the struggle for cultural freedoms on the continent, and the historic role of Black Consciousness in the liberation struggle. Writers and thinkers, Steve Biko, Kwasi Wiredu, Abiola Irele, Mogobe Ramose, Ngugi Wa Thiong'o and Wole Soyinka, among others, explore the debate surrounding: restitution and reconciliation in the post-colonial milieu, pressures on the (...)
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  26. Pieter H. Coetzee (2002). Morality in African Thought. In P. H. Coetzee & A. P. J. Roux (eds.), Philosophy From Africa: A Text with Readings. Oxford University Press 273.
    In this paper I attempt to show how the African philosopher - Kwasi Wiredu - constructs an ethnic perspectival model of ethics from the structure of kinship relations found among the Akans of Ghana. The specifics of this structure generate a notion of particularity in morals, which is carried from its origins in civic society, through a process of contested dialogue, into civil society where it is validated as norm-setter in an actual public forum of debate. The dynamics of this (...)
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  27. Pieter H. Coetzee (1998). Particularity in Morality and its Relation to Community. In P. H. Coetzee & A. J. P. Roux (eds.), The African Philosophy Reader. Routledge 275.
    In this paper I attempt to show how the African philosopher - Kwasi Wiredu - constructs an ethnic perspectival model of ethics from the structure of kinship relations found among the Akans of Ghana. The specifics of this structure generate a notion of particularity in morals, which is carried from its origins in civic society, through a process of contested dialogue, into civil society where it is validated as norm-setter in an actual public forum of debate. The dynamics of this (...)
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  28. 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
  29. 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.
  30. Benjamin Ike Ewelu (ed.) (2011). Philosophical Reflections on the Common Good in Africa. Delta Publications.
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  31. Michael Eze & Thaddeus Metz (2015). Emergent Issues in African Philosophy: A Dialogue with Kwasi Wiredu. Philosophia Africana 17 (2):75-87.
    These are major excerpts from an interview that was conducted with Professor Kwasi Wiredu at Rhodes University during the 13th Annual Conference of The International Society for African Philosophy and Studies in 2007. He speaks on a wide range of issues such as political and personal identity, racism and tribalism, moral foundations, the Golden Rule, African communalism, human rights, personhood, consensus, meta-philosophy, amongst other critical themes.
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  32. 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.
  33. 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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  34. 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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  35. 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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  36. David Theo Goldberg (2001). Response to Naomi Zack. Philosophia Africana 4 (1):69-72.
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  37. Kwame Gyekye (1988). The Unexamined Life: Philosophy and the African Experience. Ghana Universities Press.
  38. Barry Hallen (2014). Select Issues and Controversies in Contemporary African Philosophy. Royal Institute of Philosophy Supplement 74:109-122.
    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.
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  39. Barry Hallen (2003). Ethical Knowledge In An African Philosophy. Florida Philosophical Review 3 (1):81-90.
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  40. Barry Hallen (2000). The Good, the Bad, and the Beautiful: Discourse About Values in Yoruba Culture. Indiana University Press.
    A variety of ordinary language philosophy, focusing on epistemology, ethical values, and aesthetic values in an African context.
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  41. Barry Hallen (2000). The Good, the Bad, and the Beautiful: Discourse About Values in Yoruba Culture. Indiana University Press.
    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 (...)
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  42. Barry Hallen (2000). The Good, the Bad, and the Beautiful: Discourse About Values in Yoruba Culture. Indiana University Press.
    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 (...)
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  43. Barry Hallen (1999). “Handsome Is as Handsome Does”. The Proceedings of the Twentieth World Congress of Philosophy 1999:187-196.
    Today the study of African aesthetics constitutes one of the most exciting and dynamic subdisciplines in African and intercultural studies. Yet, because it is also a discipline in which African meanings must of necessity be translated into and expressed by one of the few ‘world’ languages (English, French), it is in the interests of all concerned—Africans and non-Africans—to work together to ensure that the highest possible professional standards are maintained. For it is intercultural dialogue based upon reciprocal language fluency that (...)
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  44. Barry Hallen (1998). Moral Epistemology--When Propositions Come Out of Mouths. International Philosophical Quarterly 38 (2):187-204.
  45. 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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  46. Hans Haselbarth (1976). Christian Ethics in the African Context. Daystar Press.
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  47. 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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  48. Iii Holmes Rolston (1992). South African Environments Into the 21st Century. Environmental Ethics 14 (1):87-91.
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  49. 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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  50. Polycarp Ikuenobe (1998). Moral Education and Moral Reasoning in Traditional African Cultures. Journal of Value Inquiry 32 (1):25-42.
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