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  1. Leke Adeofe (2004). Personal Identity in African Metaphysics. In Lee M. Brown (ed.), African Philosophy: New and Traditional Perspectives. Oxford University Press. 69--83.
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  2. Egbeke Aja (1994). Time and Space in African (Igbo) Thought. Philosophy in the Contemporary World 1 (1):1-8.
    This paper is an attempt to articulate an African (Igbo) conception of space and time. Igbo terms and phrases are explained in light of their traditional, non-European cultural and linguistic background. Care is taken to present a distinctively African account, not a neo-colonial one. The African conceptions of space and time account for some African beliefs and practices regarding causality, including such widely misunderstood phenomena as divination, the “medicine man,” and “magic.”.
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  3. Kwame Anthony Appiah (2004). Akan and Euro-American Concepts of the Person. In Lee M. Brown (ed.), African Philosophy: New and Traditional Perspectives. Oxford University.
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  4. George O. Cox (1992). The Ideology of Pan-African Scientific Communalism: (African Metaphysics Applied to the Demands of Independence, Modernisation and Development). Pan-African Pub. Co..
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  5. Louis-jacques Bogaert Deogratias Biembe Bikopvano (2010). Reflection on Euthanasia: Western and African Ntomba Perspectives on the Death of a Chief. Developing World Bioethics 10 (1):42-48.
    Largely, the concept of energy or vital force, as first analysed by Placide Tempels in Bantu Philosophy , permeates most African ontology systems, worldviews and life views. The Ntomba Chief is chosen because of his above average vital force. This puts him in the position of intermediary between the Supreme Being, the ancestors, and his subordinates. The waning of his energy is incompatible with his position because his energy is that of his tribe. When installed, he takes an oath that, (...)
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  6. Adebola B. Ekanola (2006). Metaphysical Issues in African Philosophy. In Olusegun Oladipo (ed.), Core Issues in African Philosophy. Hope Publications.
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  7. Adebola Babatunde Ekanola (2006). A Naturalistic Interpretation of the Yoruba Concepts of Ori. Philosophia Africana 9 (1):41-52.
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  8. Parker English (2006). Kalumba, Mbiti, and a Traditional African Concept of Time. Philosophia Africana 9 (1):53-56.
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  9. Charles M. Ezekwugo (2007). African Concept of Life and Death: To Live is Necessary, to Die is Inevitable. Cecta Nig..
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  10. 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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  11. Godfrey Lienhardt (1985). Self: Public, Private, Some African Representations. In Michael Carrithers, Steven Collins & Steven Lukes (eds.), The Category of the Person: Anthropology, Philosophy, History. Cambridge University Press.
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  12. 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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  13. Thaddeus Metz (2013). Questioning African Attempts to Ground Ethics on Metaphysics. In John Bewaji & Elvis Imafidon (eds.), Ontologized Ethics: New Essays in African Meta-Ethics. Rowman & Littlefield Publishers. 189-204.
    In the literature on African moral philosophy, it is common to find normative conclusions about the way we ought to act directly drawn from purported metaphysical facts about the nature of ourselves and the world. For example, Kwame Gyekye, the most influential sub-Saharan political philosopher, attempts to defend moderate communitarianism, roughly the view that agents have strong duties to support others in ways that do not violate human rights, by contending that it follows from the dual nature of the self (...)
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  14. Chukwudum B. Okolo (1992). Self as a Problem in African Philosophy. International Philosophical Quarterly 32 (4):477-485.
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  15. Sophie B. Oluwole (1992). Witchcraft, Reincarnation and the God-Head: (Issues in African Philosophy). Excel Publishers.
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  16. Godfrey Igwebuike Onah (2005). Okere on the Self : A Hermeneutical Approach to an Ontological Question. 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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  17. Bongo Ondimba & A. Anicet (2010). Ubuntu Existentiel: Référentiel Identitaire Pour le Développement des Peuples Africains. Groupe Obany.
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  18. Y. Rash (1975). African Man and Two Classical Miths. Diogenes 23 (91):128-132.
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  19. Jim Unah (ed.) (1996). Metaphysics, Phenomenology, and African Philosophy. Hope Publications.
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  20. Johnny Washington (1993). A Commentary on Oshita O. Oshita's Analysis of the Mind-Body Problem in an African World View. Journal of Social Philosophy 24 (2):243-247.
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