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  1. 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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  2. A. Afolayan (2008). Rawls In The African Predicament: Some Theoretical Considerations. Journal of Philosophy and Culture 3 (1):22-52.
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  3. 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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  4. 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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  5. Joseph Thâeráese Agbasiere & Shirley Ardener (2000). Women in Igbo Life and Thought.
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  6. 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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  7. Egbeke Aja (1997). Crime and Punishment: An Indigenous African Experience. [REVIEW] Journal of Value Inquiry 31 (3):353-368.
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  8. 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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  9. 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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  10. Oyowe Oritsegbubemi Anthony (2013). Strange Bedfellows: Rethinking Ubuntu and Human Rights in South Africa. African Human Rights Law Journal 13 (1):103-124.
    Can an African ubuntu moral theory ground individual freedom and human rights? Although variants of ubuntu moral theory answer in the negative, asserting that the duties individuals owe the collective are prior to individual rights (since African thought places more emphasis on the collective), Metz’s recent articulation in this Journal of an African ubuntu moral theory promises to ground the liberal ideal of individual liberty. I pursue three distinct lines of argument in establishing the claim that Metz’s project fails to (...)
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  11. 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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  12. Kwame Anthony Appiah (2005). The Limits of Being Liberal. Philosophia Africana 8 (2):93-97.
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  13. Kwame Anthony Appiah (2001). Ethnic Identity as a Political Resource. In Teodros Kiros (ed.), Explorations in African Political Thought: Identity and Community. Routledge 45-54.
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  14. Kwame Anthony Appiah (2000). Liberty, Individuality and Identity. Critical Inquiry 27 (Winter):305-32.
  15. Kwame Anthony Appiah (1998). Race, Pluralism and Afrocentricity. Journal of Blacks in Higher Education 19 (Spring):116-18.
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  16. Kwame Anthony Appiah (1998). Afterword: How Shall We Live as Many? In Wendy Katkin, Ned Landsman & Andrew Tyree (eds.), Beyone Pluralism: The Conception of Groups and Group Identities in America. University of Illinois 243-59.
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  17. Kwame Anthony Appiah (1998). The Limits of Pluralism. In Arthur M. Melzer, Jerry Weinberger & M. Richard Zinman (eds.), Multiculturalism and American Democracy. University of Kansas Press 37-54.
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  18. Kwame Anthony Appiah (1997). Identity: Political Not Cultural. In Marjorie Garber, Rebecca L. Walkowitz & Paul B. Franklin (eds.), Field Word: Sites in Literary and Cultural Studies. Routledge 34-40.
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  19. Kwame Anthony Appiah (1997). Liberalism and the Plurality of Identity. In N. Cloete, M. W. Makgoba & D. Ekong (eds.), Knowledge, Identity and Curriculum Transformation in Africa. Maskew Miller Longman 79-99.
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  20. Kwame Anthony Appiah (1996). Race, Culture, Identity: Misunderstood Connections. The Tanner Lectures on Human Values 17:51-136.
  21. Kwame Anthony Appiah (1996). Reconstructing Racial Identities. Research in African Literatures 27 (3):58-72.
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  22. Kwame Anthony Appiah (1986). Are We Ethnic? The Theory and Practice of American Pluralism. Black American Literature Forum:209-24.
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  23. Giovanni Arrighi (2002). The Lineages of Empire. Philosophia Africana 5 (2):13-23.
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  24. Idelber Avelar (2004). The Letter of Violence: Essays on Narrative, Ethics, and Politics. Palgrave Macmillan.
    This book traces the theory of violence from nineteenth-century symmetrical warfare through today's warfare of electronics and unbalanced numbers. Surveying such luminaries as Walter Benjamin, Frantz Fanon, Hannah Arendt, Paul Virilio, and Jacques Derrida, Avelar also offers a discussion of theories of torture and confession, the work of Roman Polanski and Borges, and a meditation on the rise of the novel in Colombia.
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  25. 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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  26. Franco Barchiesi (2004). Class, Social Movements and the Transformation of the South-African Left in the Crisis of 'National Liberation'. Historical Materialism 12 (4):327-353.
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  27. 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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  28. Ahmed C. Bawa (2012). South African Higher Education: At the Center of a Cauldron of National Imaginations. Social Research: An International Quarterly 79 (3):669-694.
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  29. J. -G. Bidima (2008). African Cultural Diversity in the Media. Diogenes 55 (4):122-133.
    With the disenchantment with independence in Africa, economic failure, the crimes of the elites from the independence years, the paralysis of symbolism, and finally the states' loss of dynamism, the 1990s ushered in a so-called phase of democratization. This was about rethinking citizenship and the relationship to politics. This democratization was a response to the notion of diversity. This paper claims that the answer to this diversity issue fell far short of expectations and proceeds different examples taken from social, cultural (...)
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  30. W. Z. Billewicz & I. A. McGregor (1981). The Demography of Two West African (Gambian) Villages, 1951–75. Journal of Biosocial Science 13 (2):219-240.
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  31. 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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  32. Liam Campling (2004). Editorial Introduction to the Symposium on Marxism and African Realities. Historical Materialism 12 (4):51-66.
  33. W. K. Chagula (1968). The East African Academy. Minerva 6 (3):408-418.
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  34. Myriam J. A. Chancy (2010). Nostalgie D'Amour. Clr James Journal 16 (1):92-98.
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  35. Pieter Coetzee (2002). Interventionism, Authoritarianism, and the Liberal State in South Africa. Philosophia Africana 5 (2):53-70.
  36. Earl Conteh-Morgan (2000). State Integrity and Democratization: Issues, Values, and Paradoxes in African Development. Journal of Social Philosophy 31 (4):488–496.
  37. J. Angelo Corlett (2001). Surviving Evil: Jewish, African, and Native Americans. Journal of Social Philosophy 32 (2):207–223.
  38. Drucilla Cornell (2001). The Secret Behind the Veil: A Reinterpretation of "Algeria Unveiled". Philosophia Africana 4 (2):27-35.
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  39. 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..
  40. Tommy J. Curry (2009). From Rousseau's Theory of Natural Equality to Firmin's Resistance to the Historical Inequality of Races. Clr James Journal 15 (1):135-163.
  41. H. Deschamps & J. H. Labadie (1956). Review Articles : African Societies in Transition. Diogenes 4 (15):121-125.
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  42. André Du Toit (2009). Institutionalizing Free Inquiry in Universities During Regime Transitions: The South African Case. Social Research: An International Quarterly 76 (2):627-658.
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  43. Marie Pauline B. Eboh (1996). Philosophical Essays: Critique of Social Praxis. Paragraphics.
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  44. Simeon Onyewueke Eboh (2004). Legal Theories: And the African Concept of Law. Heb-Uni-Tech Global Publishers.
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  45. Lorenzo Fioramonti (2005). Civil Societies and Democratization: Assumptions, Dilemmas and the South African Experience. Theoria 44 (107):65-88.
    The argument put forward by this article is not that democratization does not benefit from the activity of a vibrant civil society, but rather that academic research should address this relationship in a critical way. This article maintains that one should take care to distinguish between 'civil society' as an ideal-type concept that embodies the qualities of separation, autonomy and civil association in its pure form, and the factual world of 'civil societies' composed of associations that embody these principles to (...)
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  46. Tabor Fisher (2005). The Other Side of the Lockean Contract. Philosophia Africana 8 (1):51-77.
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  47. Caleb Adebayo Folorunso (2011). Heritage Resources and Armed Conflicts: An African Perspective. In Peter G. Stone (ed.), Cultural Heritage, Ethics and the Military. Boydell Press 158.
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  48. I. I. Gabriel (1997). Basic Schools in Jurisprudence: An African Perspective. Mono Expressions.
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  49. Nigel Gibson (2001). The Oxygen of the Revolution: Gendered Gaps and Radical Mutations in Frantz Fanon's a Dying Colonialism. Philosophia Africana 4 (2):47-62.
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  50. Patrick Giddy (2002). African Traditional Thought and Growth in Personal Unity. International Philosophical Quarterly 42 (3):315-327.
    In traditional African ethics the emphasis is on respect and hierarchy. This is underpinned by a conception of the person as normative, developmental, and communitarian. But in this conception the person is only problematically unified. Further elaboration is needed on how one’s motivational structure is critically integrated if the tradition is to be reformulated so as to meet the challenges of a liberal, and often relativist, global culture. The psychological and intersubjective conditions for such personal growth need to be spelled (...)
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