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  1. P. H. Coetzee (2001). Later Marxist Morality - Its Relevance for Africa's Post-Colonial Situation. Koers: Bulletin for Christian Scholarship 66 (4):621-637.
    Marx’s polemic against exploitation focuses centrally on the idea that capitalism not only betrays the inviolability of the human individual, but also prevents the realization of man’s true nature as “species-being” and the realization of the kind of community appropriate to this nature, thus preventing the freeing of human potential from the structural force of capital. I examine this polemic with reference to the views of African philosophers (Hountondji and others) on Africa’s exposure to neo-colonial exploitation, extracting from it a (...)
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  2. P. H. Coetzee (2001). A Note on Eze. Philosophical Papers 30 (3):223-225.
    Bernasconi has famously remarked that Analytic Philosophy cannot possibly acknowledge the existence of a regional philosophy without relinquishing some of its pretensions to universality. Practitioners of PHILOSOPHY claim to be defining the universal horizon of humanity - a claim generating hegemonic structures. Either (it is claimed) African Philosophy is so similar to PHILOSOPHY that it effectively disappears into PHILOSOPHY, or it is so dissimilar that it ceases to be PHILOSOPHY. Either way the qualifier “African” has no content and no meaning. (...)
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  3. Paget Henry (2011). Gender and Africana Phenomenology. Clr James Journal 17 (1):153-183.
    This paper examines the long dialogue between Africana phenomenology and Africana feminism. In particular, it examines the exchanges between WEB Du Bois, Frantz Fanon, Lewis Gordon and Sylvia Wynter on the one hand, and a number of black feminists on the other, including bell hooks, Natasha Barnes, Farrah Griffin, and Joy James. The primary outcome of the survey of these exchanges is that the pro-feminist spaces created by black male phenomenologists have all been insufficient for the full representation of the (...)
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African Philosophy and the African Diaspora
  1. David Brookshaw (2012). 7 Writing From the Margins: Towards an Epistemology of Contemporary African Brazilian Fiction. Proceedings of the British Academy 179:133.
  2. Jacob H. Carruthers (1999). Intellectual Warfare.
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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. Bruce Cosby, Technological Politics and the Political History of African-Americans.
    This dissertation is a critical study of technopolitical issues in the history of African American people. Langdon Winner's theory of technopolitics was used to facilitate the analysis of large scale technologies and their compatibility with various political ends. I contextualized the central technopolitical issues within the major epochs of African American political history: the Atlantic slave trade, the African artisans of antebellum America, and the American Industrial Age. Throughout this study I have sought to correct negative stereotypes and to show (...)
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  5. 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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  6. Francis E. Dorsey (1990). A Rhetoric of Values: An Afrocentric Analysis of Marcus Garvey's Convention Speeches, 1921-1924. Dissertation, Kent State University
    This dissertation applied and developed Molefi Asante's concept of Afrocentricity. Still in its infancy, Afrocentricity, like Eurocentricity, must not only be recognized as an appropriate methodology and/or theoretical concept, it must also be employed by both Black and white scholars when analyzing African rhetors. As the decades of the 70's and 80's have attempted to rid scholarship of sexist language, the decade of the 90's must continue to rid scholarship of not only sexist language but racist language and ideas. This (...)
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  7. Obika Gray (1991). Review of Walter Rodney Speaks: The Making of an African Intellectual. [REVIEW] Clr James Journal 2 (1):18-20.
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  8. Paget Henry (1997). Rex Nettleford African and Afro-Caribbean Philosophy. Clr James Journal 5 (1):44-97.
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  9. Paget Henry (1993). CLR James, African and Afro-Caribbean Philosophy. Clr James Journal 4 (1):12-43.
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  10. Chike Jeffers (2014). Prospects for African Canadian Philosophy. Clr James Journal 20 (1/2):251-255.
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  11. Tommy L. Lott (2003). African Retentions. In Tommy Lee Lott & John P. Pittman (eds.), A Companion to African-American Philosophy. Blackwell Pub.
  12. Babacar M'Baye (2004). Africa, Race, and Culture in the Narratives of W. E. B. Du Bois. Philosophia Africana 7 (2):33-46.
  13. L. M. Martinez Montiel (1997). Our Third Root: On African Presence in American Populations. Diogenes 45 (179):165-185.
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  14. L. M. Martinez Montiel (1997). Our Third Root: On African Presence in American Populations. Diogenes 45 (179):165-185.
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  15. F. Ochieng'-Odhiambo, Roxanne Burton & Ed Brandon (eds.) (2008). Conversations in Philosophy: Crossing the Boundaries. Cambridge Scholars Pub..
  16. Kwesi Otabil (1994). The Agonistic Imperative the Rational Burden of Africa-Centeredness.
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African Philosophy: Colonialism and Postcolonialism
  1. Adeshina Afolayan (2009). Resignifying the Universal: Critical Commentary on the Postcolonial African Identity and Development. Human Affairs 19 (4).
    The dimension of the debate on the relation between the universal and the particular in African philosophy has been skewed in favor of the universalists who argued that the condition for the possibility of an African conception of philosophy cannot be achieved outside the “universal” idea of the philosophical enterprise. In this sense, the ethnophilosophical project and its attempt to rescue the idea of an African past necessary for the reconstruction of an African postcolonial identity and development become futile. A (...)
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  2. Adeshina Afolayan (2008). Beyond PostModernism: The Philosophy of Decolonisation and the Dilemma of African Scholarship. South Pacific Journal of Philosophy and Culture 9.
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  3. Robert Bernasconi (2001). Eliminating the Cycle of Violence: The Place of a Dying Colonialism Within Fanon's Revolutionary Thought. Philosophia Africana 4 (2):17-25.
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  4. Anna Carastathis (2010). Fanon on Turtle Island: Revisiting the Question of Violence. In Elizabeth A. Hoppe & Tracey Nicholls (eds.), Fanon and the Decolonization of Philosophy. Lexington (Rowman & Littlefield) 77.
    In this chapter, I explore the role of violence in colonial rule and its role in decolonization struggle by posing the question, “what is alive in Fanon’s thought?” What can Fanon tell us about white settler state power and Fourth World decolonization struggles? I explore the relevance of Fanon’s account to the ongoing colonial situation on the northern part of Anówara Kawennote (Turtle Island), occupied by Canada. In this analysis, I am informed by Kanien’kehaka (Mohawk) political philosopher Taiaiake Alfred. I (...)
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  5. Santiago Castro-Gómez (2002). The Cultural and Critical Context of Postcolonialism. Philosophia Africana 5 (2):25-34.
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  6. 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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  7. Jay A. Ciaffa (2008). Tradition and Modernity in Postcolonial African Philosophy». Humanitas 21 (1/2):121-145.
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  8. 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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  9. Maduabuchi Dukor (2005). African Philosophy the Great Debate on Deconstruction, Reconstruction and Cognition of African Philosophy. Philosophia 33 (1-4):5-53.
  10. Emmanuel Chukwudi Eze (ed.) (1997). Postcolonial African Philosophy: A Critical Reader. Blackwell.
    Postcolonial African Philosophy: A Critical Reader sets out a timely and powerful agenda for contemporary African, Afro-Caribbean, and African American philosophy.
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  11. G. J. Ferguson (2002). African Philosophy and Tradition: Not yet Postcolonial. Philosophia Africana 5 (1):43-53.
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  12. Carrie Giunta (forthcoming). Community in Fragments: Reading Relation in the Fragments of Heraclitus. In Douglas Brommesson & Henrik Enroth (eds.), Global Communities: Transnational and Transdisciplinary Exchanges. Rowman & Littlefield
  13. Philip Higgs (2012). African Philosophy and the Decolonisation of Education in Africa: Some Critical Reflections. Educational Philosophy and Theory 44 (s2):37-55.
    The liberation of Africa and its peoples from centuries of racially discriminatory colonial rule and domination has far-reaching implications for educational thought and practice. The transformation of educational discourse in Africa requires a philosophical framework that respects diversity, acknowledges lived experience and challenges the hegemony of Western forms of universal knowledge. In this article I reflect critically on whether African philosophy, as a system of African knowledge(s), can provide a useful philosophical framework for the construction of empowering knowledge that will (...)
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  14. Elizabeth A. Hoppe & Tracey Nicholls (eds.) (2010). Fanon and the Decolonization of Philosophy. Lexington (Rowman & Littlefield).
    Fanon and the Decolonization of Philosophy explores the range of ways in which Frantz Fanon's decolonization theory can reveal new answers to perennial philosophical questions and new paths to social justice. The aim is to show not just that Fanon's thought remains philosophically relevant, but that it is relevant to an even wider range of philosophical issues than has previously been realized. The essays in this book are written by both renowned Fanon scholars and new scholars who are emerging as (...)
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  15. Ward Jones & Thaddeus Metz (2015). The Politics of Doing Philosophy in Africa: A Conversation. South African Journal of Philosophy 34 (4):538-550.
    The background to the present discussion is the prevalence of political and personal criticisms in philosophical discussions about Africa. As philosophers in South Africa—both white and black—continue to philosophise seriously about Africa, responses to their work sometimes take the form of political and personal criticisms of, if not attacks on, the philosopher exploring and defending considerations about the African continent. One of us (TM) has been the target of such critiques in light of his work. Our aim in this conversation (...)
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  16. Messay Kebede (2001). The Rehabilitation of Violence and the Violence of Rehabilitation. Journal of Black Studies 31 (no. 5).
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  17. Hendrikus Laan (1999). In an African Direction a Search for a Mind of One's Own in a Global Age. Bpm Information Centre.
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  18. Mustapha Marrouchi (2003). The New/Old Idiot: Re-Reading Said's Contributions to Post-Colonial Studies. Philosophia Africana 6 (2):37-60.
    The old idiot wanted, by himself, to account for what was lost or saved; but the new idiot wants the lost, the incomprehensible, and the absurd to be restored to him. This is most certainly not the same persona; a mutation has taken place. And yet a slender thread links the two idiots, as if the first had to lose reason so that the second rediscovers what the other, in winning it, had lost in advance.
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  19. Thaddeus Metz (forthcoming). Africanising Institutional Culture: What is Possible and Plausible. In Michael Cross & Amasa Ndofirepi (eds.), Knowledge and Change in the African University: Challenges and Opportunities. Sense Publishers
    Reprint of a chapter that initially appeared in _Being at Home_ (2015).
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  20. Thaddeus Metz (forthcoming). Exploring the Ethical Foundations of Nkrumah’s Consciencism. In Martin Ajei (ed.), Disentangling Consciencism: Essays on Kwame Nkrumah's Philosophy. Rowman & Littlefield
    In this chapter I critically discuss the meta-ethical and normative ethical foundations of Nkrumah’s philosophy as discussed in Consciencism. With respect to meta-ethics, I address Nkrumah’s characteristically African attempt to ground ethics on metaphysics, and, specifically, his claim that a basic egalitarian moral principle follows from a materialist ontology. Granting Nkrumah that reality is ultimately physical and that the physical is unitary, I argue that nothing logically follows about whether human beings have an equal worth. However, on Nkrumah’s behalf I (...)
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  21. Thaddeus Metz (forthcoming). A Life of Struggle as Ubuntu. In Sabelo Ndlovu-Gatsheni & Busani Ngcaweni (eds.), Nelson Rolihlahla Mandela: Decolonial Ethics of Liberation and Servant Leadership. Africa World Press, Inc.
    In this chapter I aim to provide a moral-philosophical grounding for much of Nelson Rolihlaha Mandela’s life. I spell out a principled interpretation of ubuntu that focuses on its moral import, and then apply it to salient facets of Mandela’s 50+ struggle years, contending that they exemplify it in many ways. Specifically, I first address Mandela’s decisions to fight apartheid in the 1940s, to use violence in response to it in the 1950s and ‘60s, and to refuse to renounce the (...)
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  22. Thaddeus Metz (2015). Africanising Institutional Culture: What is Possible and Plausible. In Pedro Tabensky & Sally Matthews (eds.), Being at Home: Race, Institutional Culture and Transformation at South African Higher Education Institutions. University of KwaZulu-Natal Press 242-272.
    Since the transition to a constitutional order, in what respects have cultures in higher education institutions in South Africa become Africanised, and, going forward, how should they be? In this chapter I provide an overview of the major different forms that Africanisation of institutional culture could take, and I then indicate the respects in which South African universities have or have not taken them on board over the past 20 years. In addition, I provide the first comprehensive critical discussion of (...)
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  23. Onyenuru OkechukwuP, MUDIMBE ON THE NATURE OF KNOWLEDGE OF AFRICAN CULTURE: A REVIEW OF THE SELF AND THE OTHER.
    The manner in which the European views the African coloured their perception of our life, culture and history. Even when they try to sympathize with us, they cannot still get out of the consciousness of them being superior than the African. Mudimbe V. Y does an analysis of the history of this European attitude.
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  24. U. Okeja (2012). Space Contestations and the Teaching of African Philosophy in African Universities. South African Journal of Philosophy 31 (4):664-675.
    The central issue addressed in this paper is the demand for improvements in the space granted to African philosophy in African universities. I offer and elaborate on the most basic reasons for this demand, which includes amongst others: 1) the obsoleteness of the reasons given for the current trend of focusing on Western philosophy 2) the fact that very few teachers of philosophy in Africa are focused mainly or only on Western philosophy in their academic productivity and 3) the disparity (...)
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  25. David S. Owen (2007). Whiteness in DuBois's-The Souls of Black Folk. Philosophia Africana 10 (2):107-126.
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  26. Mogobe Ramose (2003). I Doubt, Therefore African Philosophy Exists. South African Journal of Philosophy 22 (2):113-127.
    In this essay the question whether or not African philosophy exists is considered through an examination of the meaning of doubt. In St. Augustine and Descartes the basic presupposition with regard to doubt is the indubitable certainty that the doubting subject must exist before there can be any doubt at all. By parity of reasoning, African philosophy must first exist before it can doubt its own existence or be doubted by another. The origin and meaning of the term “Africa” is (...)
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  27. Neil Roberts (2004). Colonialism & its Legacies: New Directions in Contemporary Political Theory. Philosophia Africana 7 (2):89-97.
  28. Tsenay Serequeberhan (2003). The African Anti-Colonial Struggle: An Effort at Reclaiming History. Philosophia Africana 6 (1):47-58.
  29. Sharlene Swartz (2010). 'Moral Ecology' and 'Moral Capital': Tools Towards a Sociology of Moral Education From a South African Ethnography. Journal of Moral Education 39 (3):305-327.
    Research and pedagogy in the field of morality and moral education has long been dominated by philosophical and psychological disciplines. Although sociological studies and theorising in the field have not been absent, it has been limited and non?systematic. Drawing on a study that investigated the lived morality of a group of young South Africans growing up in the aftermath of Apartheid and in the townships of Cape Town, this paper surveys the historical contribution made by sociologists to the study of (...)
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  30. Ngugi W. Thiong’O. & Eunice Njeri Sahle (2004). Hegel in African Literature: Achebe's Answer. Diogenes 51 (2):63-67.
    There are three facets to the colonial project: a practice, a body of knowledge, and mental engineering. The third is the result of colonialism as text, for such a text bolsters the minds behind colonizing practices and is simultaneously a prison house for the minds of the colonized. The battle between the colonial text and its dialectical opposite, the anti-colonial text, is central to decolonization. Hegel (Phenomenology of Spirit) and Achebe (Things Fall Apart) are shown to exemplify this struggle.
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  31. Yusef Waghid & Paul Smeyers (2012). Taking Into Account African Philosophy: An Impetus to Amend the Agenda of Philosophy of Education. Educational Philosophy and Theory 44 (s2):1-5.
    Sceptics of an Africanisation of education have often lambasted its proponents for re-inventing something that has very little, if any, role to play in contemporary African society. The contributors to this issue hold a different view and, through the papers included in this issue, arguments are proffered in defence of an Africanisation of education on the African continent, particularly through the notion of ubuntu.Since the 1960s, Africana philosophy as an instance of Africanisation has emerged as a ‘gathering’ notion for philosophical (...)
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