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  1. Emmanuel Nicholas Abakah (2006). Where Have All the Consonantal Phonemes of Akan Gone? Journal of Philosophy and Culture 1 (2):21-48.
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  2. B. Abanuka (2004). Philosophy and the Igbo World. Spiritan Publications.
    Preface -- The reality of God -- Status of the Gods -- Ancestors -- Human destiny and self-fulfillment -- Ozo as idealism -- Ozioko as realism -- Order -- Bibliography -- Index.
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  3. Rowland Abiodun (2001). African Aesthetics. Journal of Aesthetic Education 35 (4):15-24.
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  4. F. Abiolairele (2002). Francophone African Philosophy. In P. H. Coetzee & A. P. J. Roux (eds.), Philosophy From Africa: A Text with Readings. Oxford University Press. 112.
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  5. W. Emmanuel Abraham (1995). A Paradigm of African Society. In Safro Kwame (ed.), Readings in African Philosophy: An Akan Collection. University Press of America. 39--65.
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  6. Omotade Adegbindin (2011). The Problem of Gerontocracy in Africa: The Yorùbá Perspective as Illustrated in the Ifá Corpus. Human Affairs 21 (4):454-469.
    In the field of African philosophy, there exists the belief among the modernists or professional philosophers that gerontocracy is coterminous with authoritarian traditions in traditional Africa which, supposedly, are responsible for the lack of sustained curiosity to look at issues from different perspectives. Drawing from the Ifá literary corpus as a store-house for Yorùbá philosophy, I argue in this paper that gerontocracy in Africa does not construe the idea that the elderly in Africa are rigid in thoughts or have immutable (...)
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  7. Michael B. Adeyemi & Augustus A. Adeyinka (2003). The Principles and Content of African Traditional Education. Educational Philosophy and Theory 35 (4):425–440.
  8. M. P. Adogbo (2000). The Spirit World of African Peoples. In Samuel U. Erivwo & Michael P. Adogbo (eds.), Contemporary Essays in the Study of Religions. Fairs & Exhibitions Nig. Ltd.. 104--123.
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  9. A. Afolayan (2008). Rawls In The African Predicament: Some Theoretical Considerations. Journal of Philosophy and Culture 3 (1):22-52.
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  10. 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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  11. 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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  12. Adeshina Afolayan (2006). Some Methodological Issues in the History of African Philosophy. In Olusegun Oladipo (ed.), Core Issues in African Philosophy. Hope Publications. 21--40.
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  13. Metaphysical Thinking In Africa (2002). Self as a Problem in African Philosophy. In P. H. Coetzee & A. P. J. Roux (eds.), Philosophy From Africa: A Text with Readings. Oxford University Press.
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  14. J. C. Achike Agbakoba (2010). Traditional African Political Thought and the Crisis of Governance in Contemporary African Societies. Journal for the Study of Religions and Ideologies 3 (7):137-154.
    The aim of this paper is to show the relationship between the normative outlook and political philoso- phy of traditional societies on the one hand, and the crises of governance and leadership in contemporary African Societies, particularly subSaharan states, on the other. Although there are quite some differences in the quality of leadership and governance among sub-Saharan African states because of the different political and economic circumstances, this part of the globe taken as a whole remains underdeveloped in terms of (...)
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  15. Jc Achike Agbakoba (2010). Traditional African Political Thought and the Crisis of Governance in Contemporary African Societies. Journal for the Study of Religions and Ideologies 3 (7):137-154.
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  16. Anju Aggarwal (2008). Kwame Nkrumah. Proceedings of the Xxii World Congress of Philosophy 28:5-11.
    African philosophy in the twentieth century is largely the work of African intellectuals under the influence of philosophical traditions from the colonial countries. Among them are few names such as Amilcar Cabral, Franz Fanon, Kwame Nkrumah, and Julius Nyerere etc. This paper is an attempt to analyze the politicalphilosophy of Nkrumah, first President of Republic of Ghana in West Africa. The paper argues that from the African political and economic point of view Nkrumah advocated a socialist system created out of (...)
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  17. C. Agulanna (2011). Eschatological Thinking and the Notion of the Afterlife in African Thought System. Sophia: An African Journal of Philosophy 11 (1).
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  18. Ea Ahirika (1990). Egwu-Onicha, a Religious Festival in African Tradition. Journal of Dharma 15 (4):324-330.
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  19. Edwin Ahirika (2006). Exorcism in the Bible and African Traditional Medicine (Biblio-Tradio Task). Journal of Dharma 31 (3):349-364.
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  20. Adebayo Aina (2013). Maduabuchi Dukor and the Legacies of Ontological Practices in African Thought System. Open Journal of Philosophy 3 (1):168.
    A challenge human existence is confronted in contemporary society is the justification of a coherent social order. Most of these justifications have been grounded, over time, on natural approach to the neglect of the African ontological practice. This natural reference fails to account for the ontological practice premised on African belief system which reconciles the natural and spiritual aspects of human existence. The study adopts the analytic approach in philosophy which evolves a clarification of the ontological concept within the African (...)
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  21. Egbeke Aja (2011). Igba Ekpe Festival Chants in Ohafia: Philosophy and an African Culture. Great Ap Express Publishers.
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  22. Michael Aina Akande (2013). A Re-Interpretation of African Philosophical Idea of Man and the Universe: The Yoruba Example. Open Journal of Philosophy 3 (1):140.
    The concern of this paper is to argue against Maduabuchi Dukor’s conception of African philosophical ideas of man, universe and God as“theistic humanism”. Dukor’s submission is an anti-thesis of the claims by many pioneer scholars in African philosophy who claimed that if Africans do not live in a religious universe perhaps one can affirm that their universe is theistic. But indeed the Africans’ perceptions and attitude to life in their various manifestations reveal an idealistic metaphysical orientation without an attenuation of (...)
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  23. M. Akin-Makinde (1984). An African Concept of Human Personality: The Yoruba Example. Ultimate Reality and Meaning 7 (3):189-200.
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  24. 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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  25. 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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  26. J. -L. Amselle (1997). Salvation Through Writing: The N'ko, a West African Prophetism. Diogenes 45 (177):37-52.
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  27. Emmanuel Ifeanyi Ani (2012). Is the Fate of Africa a Question of Geography, Biogeography and History? Open Journal of Philosophy 2 (4):203-212.
    This paper dwells on the debate on the question of what is/are responsible for African underdevelopment and, by extension, what will influence African development. The debate currently dwells on how much of development is human and how much is environmental, extraneous and beyond human control. Joseph Agbakoba thinks that development involves both nature and human agency, acknowledges the effect of nature, equally sees philosophy as a critique of worldview and ideology, and African philosophy as saddled with the critique of the (...)
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  28. A. O. Anwana (2007). Ekpe: An Aspect of African Religious Practice. Sophia: An African Journal of Philosophy 7 (2).
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  29. Michael Chugozie Anyaehie (2013). Appraisal of African Identity for Sustainable Development. Open Journal of Philosophy 3 (1):150.
    Africa is the poorest continent in the world despite her huge human and material resources. She is at the periphery of global development. Some people attribute the African predicament to her experience of slavery and colonialism which distorted her identity and disoriented her values. But she is not the only continent that was colonised. Other colonised continents are already finding their bearing in global development. What is that unique factor about African identity that hinders her from having her own stake (...)
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  30. H. O. Anyanwu (1999). Igbo Traditional Medicine and Healing (African Religion). Journal of Dharma 24 (2):23-29.
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  31. K. C. Anyanwu (1989). The Problem of Method in African Philosophy. In C. S. Momoh (ed.), The Substance of African Philosophy. African Philosophy Projects' Publications. 126.
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  32. Anastasia Apostolides & Yolanda Dreyer (2008). The Greek Evil Eye, African Witchcraft, and Western Ethnocentrism. Hts Theological Studies 64 (2):1021-1042.
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  33. Kwame Anthony Appiah, Kobina Oguah & Kwasi Wiredu (1995). Ethnophilosophy and its Critics: A Trialogue. In Safro Kwame (ed.), Readings in African Philosophy: An Akan Collection. University Press of America.
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  34. Emmanuel Asante (2001). The Gospel in Context An African Perspective. Interpretation 55 (4):355-366.
    “I am related . . . therefore I exist” encapsulates the African worldview. To experience newness of life through Christ is to experience a heightened sense of koinonia.
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  35. Robert Audi (1999). African Philosophy. In , The Cambridge Dictionary of Philosophy. Cambridge University Press.
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  36. Iep Author, African Philosophy, History Of.
    History of African Philosophy This article traces the history of systematic African philosophy from the early 1920’s to 2014. In Plato’s Theaetetus, Socrates suggests that philosophy begins with wonder. Aristotle agreed. However, the pattern of discourse in the history of systematic African philosophy which began in the 1920s suggests that African philosophy began with frustration … Continue reading African Philosophy, History of →.
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  37. Iep Author, Wiredu, Kwasi.
    Kwasi Wiredu (1931- ) Kwasi Wiredu is a philosopher from Ghana, who has for decades been involved with a project he terms “conceptual decolonization” in contemporary African systems of thought. By conceptual decolonization, Wiredu advocates a re-examination of current African epistemic formations in order to accomplish two aims. First, he wishes to subvert unsavory aspects […].
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  38. George Bn Ayittey (2010). Traditional Institutions and the State of Accountability in Africa. Social Research: An International Quarterly 77 (4):1183-1210.
    Mythology about Africa still persists. It served colonial interests to portray African natives as "savages" with no history and their indigenous institutions as "backward and primitive." Therefore, colonialism was "good" for them as it "civilized" them and freed them from their "terrible and despotic" traditional rulers. Of course, much of this mythology has been tossed into the trash bin. African natives not only had history but also viable traditional institutions which enabled them to survive through the centuries. Ghana, Mali, Songhai (...)
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  39. G. Azenabor (2011). Odera Oruka's Philisophic Sagacity: Problems and Challenges of Conservation Method in African Philosophy. Sophia: An African Journal of Philosophy 10 (2):69-86.
    This paper examines the implications and challenges of Odera Oruka’s conversation approach to the study of contemporary African philosophy as enunciated in his “Philosophic sagacity”. In Oruka’s method, African philosophy is conceived as a joint venture and product of both the ancient and modern Africanphilosophers. Consequently, it utilizes interview, discussion and dialogue.
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  40. G. Azenabor (2000). The Idea of African Philosophy in African Language. Indian Philosophical Quarterly 27 (3):321-328.
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  41. G. E. Azenabor (forthcoming). Reincarnation in an African Metaphysics. Metaphysics, Phenomenology and African Philosophy. Ibadan: Hope Pub.
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  42. Oladele Abiodun Balogun (2008). Rethinking the Tasks of African Philosophy in the 21st Century. Proceedings of the Xxii World Congress of Philosophy 28:45-54.
    The flurry of debate that trailed the existence of African philosophy in the 1960s and 70s and the consequent demise of the controversies in the late 1990s have occasioned a periodiszation shift from traditional African philosophy to contemporary African philosophy. While the scope and nature of predominant issues inthese periods differ considerably, what ought to constitute the basis and shape the direction of discourse in contemporary African philosophy remain controversial. In this regard, this paper argues that rethinking African philosophy should (...)
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  43. M. Elijah Baloyi (2014). A Pastoral Examination of the Christian Church's Response to Fears of and Reactions to Witchcraft Amongst African People in the Limpopo Province of South Africa. Hts Theological Studies 70 (2):01-09.
    ABSTRACT Amongst other things, African culture (societies) has been characterised by its perception and fear of witchcraft. Even though the belief in witchcraft is an old phenomenon, its growth is revealed and to some extent mitigated by videos, films and accounts and stories of church ministers. Whilst some Christian worship services have been turned into witchcraft-centred campaigns against witchcraft, a second group perceive witchcraft as a way of getting rid of one's enemies and a third group see it as the (...)
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  44. Abdul Karim Bangura (2011). African Mathematics: From Bones to Computers. University Press of America.
    This comprehensive text on African Mathematics addresses some of the problematic issues in the field, such as attitudes, curriculum development, educational change, academic achievement, standardized and other tests, performance factors, ...
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  45. D. Barker & T. Barker (1994). The African Giants. Vivarium 6 (1):18-21.
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  46. 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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  47. J. C. Beattie (1905). Annual Address to the Members of the South African Philosophical Society. Transactions of the South African Philosophical Society 16 (1):i-xxi.
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  48. Kevin Gary Behrens (2013). Towards an Indigenous African Bioethics. South African Journal of Bioethics and Law 6 (1):30.
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  49. Richard H. Bell (2001). Introduction. Philosophical Papers 30 (3):201-204.
    This issue of Philosophical Papers assembles eight essays that are part of the larger conversation on African philosophy and the analytic tradition. Several leading philosophers have contributed to this issue with provocative remarks, beginning with a three-way debate on the nature of philosophy itself as understood and practiced in the African context. It continues with essays on consensual democracy, authoritarianism, race and cultural identity, the cosmopolitan ideal, and belief and witchcraft.
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  50. Herbert Bergmann (1971). The African Settlers in the Urambo/Tanzania Project. Philosophy and History 4 (1):76-80.
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