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  1. Hennie Aucamp (1998). Borde Borde Boordevol Verhale En Essays Oor Kos.
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  2. 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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  3. Herbert Bergmann (1971). The African Settlers in the Urambo/Tanzania Project. Philosophy and History 4 (1):76-80.
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  4. Ipshita Chanda (2006). Hawk and Eagle: Cultural Encounters and the Philosophy of "Understanding" in Achebe's Narratives. Philosophia Africana 9 (2):101-116.
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  5. P. H. Coetzee (2000). Uncovering Rationality - a Perspective in African Thought. South African Journal of Ethnology 23 (1/2):63-82.
    The reigning, disjunctive view of cultural relations holds that one either belongs to culture A or B. The alternative, conjunctive, view argues that the world contains many cultures and people inhabit the world within and between some, many or all of these actual cultures. The conjunctural point of view posits a historically derived shared core of transcultural meanings and denies that the elements of a people's tradition are all autochthonous in their genesis. A coherent conjunctural reading of culture depends on (...)
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  6. Jeffrey W. Crawford (1997). African Philosophy. Teaching Philosophy 20 (2):224-229.
  7. Jeffrey W. Crawford (1996). African Philosophy in Search of Identity. Teaching Philosophy 19 (3):311-313.
  8. Dorothy Emmet (1981). Philosophy and an African Culture By Kwasi Wiredu Cambridge University Press, 1980, Xiv + 239 Pp., £13.50. [REVIEW] Philosophy 56 (216):269-.
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  9. Benjamin Ike Ewelu (ed.) (2010). Philosophical Reflection on African Issues. Delta Publications.
  10. Chielozona Eze (2007). The Pitfalls of Cultural Consciousness. Philosophia Africana 10 (1):37-48.
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  11. David W. Felder (1982). African Philosophy. Teaching Philosophy 5 (3):263-265.
  12. Segun Gbadegesin (1993). Bioethics and Culture: An African Perspective. Bioethics 7 (2-3):257-262.
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  13. Tamara Giles-Vernick (2002). Cutting the Vines of the Past: Environmental Histories of the Central African Rain Forest. University Press of Virginia.
    Cutting the Vines of the Past offers a novel argument: African ways of seeing and interpreting their environments and past are not only critical to how ...
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  14. Lewis Gordon (2011). Falguni A. Sheth: Toward a Political Philosophy of Race. [REVIEW] Continental Philosophy Review 44 (1):119-130.
  15. Bekele Gutema & Daniel Smith (eds.) (2005). African Philosophy at the Threshold of the New Millinium [Sic]: Papers of the 7th Annual Conference of the International Society for African Philosophy and Studies (Isaps). Addis Ababa University Print. Press.
  16. Kai Horsthemke & Penny Enslin (2009). African Philosophy of Education: The Price of Unchallengeability. Studies in Philosophy and Education 28 (3):209-222.
  17. Emmanuel Ibuot (2011). On Delimiting African Philosophy and the Equalization Scheme. Ogiris 8.
    Abstract The discourse on the meaningfulness of Africans has taken various dimensions over the decades, especially as it has to do with asserting that Africans had her civilizations, and so were inherently dignified people. One of these dimensions is African Philosophy where lots of African scholars have invested their time and mind on examining the African universe and bringing forth various descriptions of the African life. And in line with this, some schools of thought in African Philosophy have developed. It (...)
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  18. Waters Kristin (2009). Wonderful Philosophies of Mary Seacole. Philosophia Africana 12 (2):167-180.
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  19. Safro Kwame (1990). On African Feminism: Two Reasons for the Rejection of Feminism. International Journal of Applied Philosophy 5 (2):1-7.
  20. Thaddeus Metz (forthcoming). African Philosophy as a Multidisciplinary Discourse. In Toyin Falola & Adeshina Afolayan (eds.), The Handbook of African Philosophy. Palgrave Macmillan
    Philosophy is often labelled the ‘Queen of the Sciences’, meaning that it not merely gave birth to most other disciplines, but also has continued to influence their course. This chapter proceeds on these assumptions as well as the idea that post-independence, academic African philosophy ought to shape the development of other disciplines. It addresses the clusters of Law/Politics, Business/Management, Economics/Development Studies, Sociology/Anthropology, Psychology/Medicine, Education, Religious Studies/Theology, and Ecology, pointing out how these fields have been enriched by engaging with ideas salient (...)
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  21. Thaddeus Metz (2016). Teaching African Philosophy Alongside Western Philosophy: Some Advice About Topics and Texts. South African Journal of Philosophy 35 (4).
    In this article, part of a special issue on ‘Transforming and Africanizing the Philosophy Curriculum’, I offer concrete suggestions about which topics, texts, positions, arguments and authors from the African philosophical tradition one could usefully put into conversation with ones from the Western. My aim is not to argue that one should teach by creating dialogue between African and Western philosophers, but rather is to provide strategic advice, supposing one sensibly adopts that goal.
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  22. W. E. Morrow (1978/1989). Chains of Thought: Philosophical Essays in South African Education. Southern Book Publishers.
  23. Albert Mosley, Science and Technology in Contemporary African Philosophy.
    The complex problems facing developing countries have often been attributed to the tendency of their people to maintain traditional beliefs and practices. Many contemporary philosophers have criticized traditional thought for failing to match the levels of efficiency and effectiveness achieved by modern science. However, other contemporary philosophers have suggested that modern science embodies tendencies that are as likely to exacerbate as relieve the problems of the developing world. I conclude that philosophers must be as wary of modern practices and beliefs (...)
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  24. Albert Mosley (2000). Science, Technology and Tradition in Contemporary African Philosophy. African Philosophy 13 (1):25-32.
  25. B. E. Nwigwe (2005). The Philosopher and the Society : Portrait of Msgr. T. Okere. 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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  26. J. Obi Oguejiofor (2005). Theophilus Okere : My Philosophical Odyssey : Interview. 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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  27. K. Asafo-Agyei Okrah (2003). Nyansapo (the Wisdom Knot): Toward an African Philosophy of Education. Routledge.
    This study examines the issues of indigenous philosophies, which are embedded in different aspects of socialization process among the Akan of Ghana. The research explores the possibility of forging a new future that builds on the positive aspects of their past and present and on carefully chosen ideas, methods and technology from abroad.
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  28. Jim Nesin E. Omatseye (1992). Educational Philosophy and the African School. Jodah Publications.
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  29. Wumi Raji (2007). Celebrating Abiola Irele. Philosophia Africana 10 (1):73-75.
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  30. Mandivamba Rukuni (2008). Araut Itunganan Yen Ko Afrika. Casas.
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  31. Mandivamba Rukuni (2008). Bedo Dano Me Apirika. Casas.
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  32. Mandivamba Rukuni (2008). Kuwa Mwafrika. Casas.
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  33. Jean-Maire Teno (2001). Afrique, Je Te Plumerai Jean-Maire Teno. Philosophia Africana 4 (1).
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  34. Jennifer LIsa Vest (2009). Perverse and Necessary Dialogues in African Philosophy 1 Perverse and Necessary Dialogues in African Philosophy. Thought and Practice: A Journal of the Philosophical Association of Kenya 1 (2):1-23.
    This article examines the concerns and debates that have arisen in African philosophy over the last few decades, and asks whether it continues to be necessary for African philosophyto take on what the author calls “perverse questions” or “perverse preoccupations” with the West. The author argues that to engage and respond to questions about the intellectualcapabilities of African thinkers or the possible existence of philosophical resources in Africancultures is to respond to perverse questions. To engage in academic dialogues implicitly or (...)
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  35. Yusef Waghid & Berte Van Wyk (eds.) (2005). African(a) Philosophy of Education: Reconstructions and Deconstructions. Dept. Of Education Policy Studies, Stellenbosch University.
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  36. Cynthia Willett (2008). Family Matters: Feminist Concepts in African Philosophy of Culture (Review). Hypatia 23 (3):pp. 224-226.