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  1. S. A. Adewale (1988). The Religion of the Yoruba: A Phenomenological Analysis. Dept. Of Religious Studies, University of Ibadan.
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  2. M. F. Asiegbu & Joseph A. Agbakoba (eds.) (2006). Philosophy and Praxis in Africa: The Proceedings of the Annual Conference of the Nigerian Philosophical Association Held at the University of Benin, Benin, 20-21 May 2004. [REVIEW] Hope Publications.
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  3. Jonathan O. Chimakonam (ed.) (2014). Atuolu Omalu: Some Unanswered Questions in Contemporary African Philosophy. Upa.
    That African philosophy began with frustration and not with wonder as it is in Western tradition is a radical statement with far-reaching implications. Implications that are, as challenging as they are intellectually refreshing thus reinvigorating interest in the African discourse. As the discipline of African philosophy vitiated in the post debate disillusionment met with a new generation critical fire; methodic, technical and theoretic demands and issues unresolved in the old order surface. Old questions re-emerge with new and daunting toga while (...)
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  4. Antonio de Diego Gonzalez (2013). Cinco Dificultades Para Construir la Historia de la Filosofía Africana. Contrastes. Revista Internacional de Filosofia 18:211-222.
    RESUMENDesde la teoría postcolonial se han cuestionado los modelos de historia de las ideas impuestos por el africanismo y el orientalismo. Diferentes teóricos africanos –Bachir Diagne, Mundimbe, Wiredu o Kete Asante– han formulado diversas soluciones para superar las dificultades. Este trabajo explora las principales dificultades y las propuestas para elaborar una historia de la Filosofía africana. -/- The postcolonial theory was questioning the patterns of History of Ideas imposed by Orientalism and Africanism. Different African theorists –Bachir Diagne, Mundimbe, Kete Asante (...)
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  5. Abiole Irele (2008). The Achievement of Wole Soyinka. Philosophia Africana 2 (1):5-19.
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  6. Mary Jay (2012). African Books Collective. Logos 23 (4):21-29.
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  7. Lionel K. McPherson & Tommie Shelby (2004). Blackness and Blood: Interpreting African American Identity. Philosophy and Public Affairs 32 (2):171–192.
  8. Motsamai Molefe, A Critique of Kwasi Wiredu's Moral Theory.
    This article critically engages with Kwasi Wiredu’s moral theory. I observe that major criticisms of this moral theory have not sufficiently addressed two aspects of it. Firstly, they have not exhaustively problematized Wiredu’s ‘welfarism’ – the claim that morality is definable purely in terms of welfare. In this regard, it is not clear what Wiredu and much of the African literature might mean by ‘welfare’, I give some account of this. Secondly, Wiredu’s ethical principle of sympathetic impartiality (golden rule) appears (...)
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  9. Claude Sumner & Maxime Joinville-Ennezat (1983). Sagesse Éthiopienne. Monograph Collection (Matt - Pseudo).