Search results for 'Kwasi Osei-Yeboah' (try it on Scholar)

85 found
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  1.  14
    Tanya M. Luhrmann, R. Padmavati, Hema Tharoor & Akwasi Osei (2015). Hearing Voices in Different Cultures: A Social Kindling Hypothesis. Topics in Cognitive Science 7 (4):646-663.
    This study compares 20 subjects, in each of three different settings, with serious psychotic disorder who hear voices, and compares their voice-hearing experience. We find that while there is much that is similar, there are notable differences in the kinds of voices that people seem to experience. In a California sample, people were more likely to describe their voices as intrusive unreal thoughts; in the South Indian sample, they were more likely to describe them as providing useful guidance; and in (...)
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  2.  13
    Daniel A. Osei, Ariel A. Williams & Andrew J. Weiland (2012). Concomitant Compressive Neuropathy of the Ulnar and Median Nerves in the Hand by Midpalmar Ganglion. In Zdravko Radman (ed.), The Hand. MIT Press 1--3.
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  3.  3
    Albert O. Yeboah & Karl S. Wright (1985). Potential for Increasing Income of Black Small Farmers in North Carolina. Agriculture and Human Values 2 (3):45-48.
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  4.  3
    Jon Hanson & Mark Yeboah (2012). The Policy IAT. In Jon Hanson & John Jost (eds.), Ideology, Psychology, and Law. OUP Usa 265.
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  5.  8
    Joseph Osei (1994). Plato's Theory of Change. International Journal of Applied Philosophy 8 (2):39-48.
    Abstract ‘PLATO’S THEORY OF CHANGE: A POPPERIAN RECONSTRUCTION AND ITS SIGNIFICANCE FOR TRADITIONAL AND EMERGING DEMOCRACIES,’ The International Journal of Applied Philosophy, Vol 8 Winter/Spring 1994, No.2. -/- This paper argues that in the midst of the unprecedented actual and potential socio-political and economic changes and transformations in our world toward the end of the 20th Century, the need for some philosophical grounding and guidance has become an imperative if only to avoid a global disaster or change for its own (...)
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  6.  1
    George M. Osei (2003). Issues Arising From an Examination of the Junior Secondary School Reform of 1987 in Ghana. Educational Studies 29 (2-3):141-177.
    During the early 1980s the secondary education system in Ghana was reorganised. This study concerns one part of this: the attempt to introduce a more vocationally-orientated curriculum into the Junior Secondary Schools in Ghana. These findings are drawn from interviews at several levels, documentary analysis and school case studies. There were major gaps and inadequacies in the system in the setting of goals, in the implementation management, in the organisational structures and in the classroom implementation. The study analyses how the (...)
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  7. Wiredu Kwasi (1985). The Concept of Truth in the Akan Language. In P. O. Bodunrin (ed.), Philosophy in Africa: Trends and Perspectives. University of Ife Press
     
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  8. Joseph Osei (1991). Contemporary African Philosophy and Development: An Asset or a Liability? Dissertation, The Ohio State University
    The existence of philosophy as an academic discipline in African universities has been jeopardized by a growing skepticism regarding the value of contemporary African philosophy. First, it is argued that the discipline is either a Western ideology or an instrument of that ideology for the entrenchment of Western imperialism in Africa. Further, it is argued that as a discipline philosophy is too removed from reality to be of any relevance towards development. In short, the discipline should be rejected from African (...)
     
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  9. Joseph Osei (2005). Review of “The African Philosophy Reader”. [REVIEW] Essays in Philosophy 6 (2):12.
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  10. Raymond N. Osei (2006). The Mind-Body Problem in Philosophy: An Analysis of the Core Issues. Hope Publications.
     
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  11. David Achanfuo Yeboah (2002). The Provision of Family Planning Services in the Caribbean. Journal of Biosocial Science 34 (3):379-394.
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  12.  22
    Michael Eze & Thaddeus Metz (2015). Emergent Issues in African Philosophy: A Dialogue with Kwasi Wiredu. Philosophia Africana 17 (2):75-87.
    These are major excerpts from an interview that was conducted with Professor Kwasi Wiredu at Rhodes University during the 13th Annual Conference of The International Society for African Philosophy and Studies in 2007. He speaks on a wide range of issues such as political and personal identity, racism and tribalism, moral foundations, the Golden Rule, African communalism, human rights, personhood, consensus, meta-philosophy, amongst other critical themes.
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  13.  5
    Sanya Osha, 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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  14.  7
    Ademola Kazeem Fayemi (2011). Cultural Universals and Particulars in the Philosophy of Kwasi Wiredu: Some Comments. Thought and Practice: A Journal of the Philosophical Association of Kenya 2 (2):19-47.
    This paper seeks to advance the horizon of Kwasi Wiredu’s philosophical defense of the compatibility of cultural universals and particulars. Wiredu reflects on language, biological identity, inter/intra cultural communication, as well as epistemic and moral fundamentals as cultural universals. In pursuing further Wiredu’s thesis on cultural universals, the present paper critically examines some of the inconsistencies implicit in Wiredu’s position. As a consequence, the paper extends the frontiers of the realm of universals by establishing the plausibility of causality as (...)
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  15.  3
    Sanya Osha, Wiredu, Kwasi. Internet Encyclopedia of Philosophy.
    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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  16. 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) (...)
     
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  17. Olusegun Oladipo (1996). Philosophy and the African Experience: The Contributions of Kwasi Wiredu. Hope Publications.
  18. Clarence Sholé Johnson (1997). Kwasi Wiredu, Cultural Universals and Particulars: An African Perspective Reviewed By. Philosophy in Review 17 (4):300-302.
     
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  19.  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-.
  20. Dorothy Emmet (1981). WIREDU, KWASI "Philosophy and an African Culture". [REVIEW] Philosophy 56:269.
     
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  21. C. Shole Johnson (1997). Kwasi Wiredu, Cultural Universals and Particulars: An African Perspective. Philosophy in Review 17:300-302.
     
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  22.  3
    Pieter H. Coetzee (2002). Morality in African Thought. In P. H. Coetzee & A. P. J. Roux (eds.), Philosophy From Africa: A Text with Readings. Oxford University Press 273.
    In this paper I attempt to show how the African philosopher - Kwasi Wiredu - constructs an ethnic perspectival model of ethics from the structure of kinship relations found among the Akans of Ghana. The specifics of this structure generate a notion of particularity in morals, which is carried from its origins in civic society, through a process of contested dialogue, into civil society where it is validated as norm-setter in an actual public forum of debate. The dynamics of (...)
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  23.  4
    Pieter H. Coetzee (1998). Particularity in Morality and its Relation to Community. In P. H. Coetzee & A. J. P. Roux (eds.), The African Philosophy Reader. Routledge 275.
    In this paper I attempt to show how the African philosopher - Kwasi Wiredu - constructs an ethnic perspectival model of ethics from the structure of kinship relations found among the Akans of Ghana. The specifics of this structure generate a notion of particularity in morals, which is carried from its origins in civic society, through a process of contested dialogue, into civil society where it is validated as norm-setter in an actual public forum of debate. The dynamics of (...)
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  24.  32
    Kwasi Wiredu (1996). Cultural Universals and Particulars: An African Perspective. Indiana University Press.
    The eminent Ghanaian philosopher Kwasi Wiredu confronts the paradox that while Western cultures recoil from claims of universality, previously colonized peoples, seeking to redefine their identities, insist on cultural particularities.
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  25. Kwasi Wiredu (1980). Philosophy and an African Culture. Cambridge University Press.
    What can philosophy contribute to African culture? What can it draw from it? Could there be a truly African philosophy that goes beyond traditional folk thought? Kwasi Wiredu tries in these essays to define and demonstrate a role for contemporary African philosophers which is distinctive but by no means parochial. He shows how they can assimilate the advances of analytical philosophy and apply them to the general social and intellectual changes associated with 'modernisation' and the transition to new national (...)
     
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  26. Kwasi Wiredu (forthcoming). Custom and Morality: A Comparative Analysis of Some African and Western Conceptions of Morals. African Philosophy: Selected Readings, Ed. Mosley, Ag Prentice Hall: Englewood Cliffs.
     
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  27. Kwasi Wiredu, Kwame Gyekye, Council for Research in Values and Philosophy, International Council for Philosophy and Humanistic Studies & Unesco (1992). Person and Community. Monograph Collection (Matt - Pseudo).
     
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  28.  78
    Kwasi Wiredu, W. E. Abraham, Abiola Irele & Ifeanyi Menkiti (eds.) (2004/2006). A Companion to African Philosophy. Blackwell Pub..
    This volume of newly commissioned essays provides comprehensive coverage of African philosophy, ranging across disciplines and throughout the ages. Offers a distinctive historical treatment of African philosophy. Covers all the main branches of philosophy as addressed in the African tradition. Includes accounts of pre-colonial African philosophy and contemporary political thought.
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  29.  2
    Stephen Obeng Gyimah, Baffour Takyi & Eric Yeboah Tenkorang (2008). Denominational Affiliation and Fertility Behaviour in an African Context: An Examination of Couple Data From Ghana. Journal of Biosocial Science 40 (3):445.
  30.  10
    Kwasi Wiredu (2008). Social Philosophy in Postcolonial Africa: Some Preliminaries Concerning Communalism and Communitarianism. South African Journal of Philosophy 27 (4):332-339.
    There is one thing about some of the first crop of post independence rulers of Africa that I admire greatly. It is their keen sense of the practical importance of philosophy. Preeminent among them were leaders like Nkrumah, Senghor, Nyerere, Awolowo, Kaunda, and Sekou Toure. Amidst the awesome exigencies of postcolonial reconstruction they still devoted considerable attention to the philosophical bases of their programs. It can be debated whether the limits of the appreciation of the relevance of theory to practice (...)
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  31.  34
    Kwasi Wiredu (2005). On the Idea of a Global Ethic. Journal of Global Ethics 1 (1):45 – 51.
    Two different kinds of rules are needed in the regulation of human conduct in the sphere of global interaction. There is a need for global ethics and also a need for a global ethic. The first exists but needs reinforcement. The second also exists but not sufficiently widely and therefore needs a fashioning out in some contexts. Because ethics and an ethic are grammatically cognate and are both concerned with behavior, it is easy to conflate the two. Accordingly, clarity will (...)
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  32.  6
    B. Matolino (2009). A Response to Eze's Critique of Wiredu's Consensual Democracy. South African Journal of Philosophy 28 (1):34-42.
    The question of what political system best suites post colonial/independent African states remain alive and ever more pertinent particularly in the face of failed attempts at democratisation. Kwasi Wiredu notes that the adversarial nature of Western democratic practices along party political lines may not be well suited for African politics. Instead he suggests that the practice of consensual democracy as practised in the traditional Ashanti society may be more appropriate. Emmanuel Eze raises three objections against Wiredu’s account of consensual (...)
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  33.  42
    Kwasi Wiredu (1995). Are There Cultural Universals? The Monist 78 (1):52-64.
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  34.  64
    Kwasi Wiredu (2001). Democracy by Consensus: Some Conceptual Considerations. Philosophical Papers 30 (3):227-244.
    Abstract Democracy as a political system entailing multi-party competition for power is only one form of democracy. Given that democracy is government by consent, the question is whether a less adversarial system than the party system, which is bound up with majoritarian decision-making, cannot be devised. This paper contends that a system based on consensus as a decision procedure would be a democracy of just such a description. It is important to note that the kind of consensus envisaged here is (...)
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  35. Kwasi Wiredu & Olusegun Oladipo (1995). Conceptual Decolonization in African Philosophy Four Essays.
  36.  59
    Lee M. Brown (ed.) (2004). African Philosophy: New and Traditional Perspectives. Oxford University Press.
    In the last two decades the idea of African Philosophy has undergone significant change and scrutiny. Some critics have maintained that the idea of a system of philosophical thought tied to African traditions is incoherent. In African Philosophy Lee Brown has collected new essays by top scholars in the field that in various ways respond to these criticisms and defend the notion of African Philosophy. The essays address both epistemological and metaphysical issues that are specific to the traditional conceptual languages (...)
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  37.  19
    P. H. Coetzee & A. P. J. Roux (eds.) (2002). Philosophy From Africa: A Text with Readings. Oxford University Press.
    This considerably revised second edition of Philosopy from Africa presents the current philosophical debate in Africa to a diverse, multicultural world. Its major themes include decolonization, Afro-centrism vs. Euro-centrism, the struggle for cultural freedoms on the continent, and the historic role of Black Consciousness in the liberation struggle. Writers and thinkers, Steve Biko, Kwasi Wiredu, Abiola Irele, Mogobe Ramose, Ngugi Wa Thiong'o and Wole Soyinka, among others, explore the debate surrounding: restitution and reconciliation in the post-colonial milieu, pressures on (...)
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  38.  13
    Kwasi Wiredu (1993). Canons of Conceptualization. The Monist 76 (4):450-476.
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  39. Kwasi Wiredu (1995). The Concept of Mind. In Safro Kwame (ed.), Readings in African Philosophy: An Akan Collection. University Press of America 125--145.
     
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  40.  13
    Kwasi Wiredu (2002). Conceptual decolonization as an imperative in contemporary African philosophy : some personal reflections. Rue Descartes 2 (2):53-64.
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  41.  9
    Mark Tschaepe (2014). A Humanist Ethic of Ubuntu: Understanding Moral Obligation and Community. Essays in the Philosophy of Humanism 21 (2):47-61.
    The secular conception of ubuntu, as proffered by Thaddeus Metz, supplies a foundation for a humanist argument that justifies obligation to one’s community, even apart from a South African context, when combined with Kwasi Wiredu’s conception of personhood. Such an account provides an argument for accepting the concept of ubuntu as humanistic and not necessarily based in communalism or dependent upon supernaturalism. By re-evaluating some core concepts of community as they are presented in Plato’s Republic, I argue that this (...)
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  42.  23
    Kwasi Wiredu (2007). The Role of Philosophy in Intercultural Dialogue. The Proceedings of the Twenty-First World Congress of Philosophy 13:47-53.
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  43. Kwame Gyekye & Kwasi Wiredu (1992). Person and Community Ghanaian Philosophical Studies I. Monograph Collection (Matt - Pseudo).
     
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  44.  3
    Kwasi Owusu Boadi & Markku Kuitunen (2006). Factors Affecting the Choice of Cooking Fuel, Cooking Place and Respiratory Health in the Accra Metropolitan Area, Ghana. Journal of Biosocial Science 38 (3):403.
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  45.  7
    Oladapo Jimoh Balogun (2013). A Redescriptive History of Humanism and Hermeneutics in African Philosophy. Open Journal of Philosophy 3 (1):105.
    The aim of this paper is to contribute to the on-going debate about self-redescription in the history of African philosophy using the method and theory of redescription. This method and theory of redescription has become the deep concern of not only Western philosophers but of many African philosophers which is markedly present in their agitated pursuits of wisdom. This self-redescription is always resiliently presented in the works of Kwasi Wiredu, Kwame Appiah, Gyekye Kwame, Olusegun Oladipo, Wole Soyinka, Sophie Oluwole, (...)
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  46. Kwasi Wiredu (1994). 'Philosophy, Humankind and the Environment. In H. Odera Oruka (ed.), Philosophy, Humanity, and Ecology. African Academy of Sciences
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  47. Kwasi Wiredu (1992). African Philosophical Tradition: A Case Study of the Akan. Philosophical Forum 24:35-35.
     
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  48.  5
    Kwasi Wiredu (1996). African Philosophy in Search of Ldentity. Journal of the History of Philosophy 34 (4):629-631.
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  49.  4
    Henk J. van Rinsum & Jan Boessenkool (2013). Decolonising African Management. Philosophy of Management 12 (2):41-55.
    In this article we argue that ideas about management are led by cognitive frameworks rooted in cultural, including intellectual, traditions. African management is part of ambiguous mental concepts. African management results from a quest for an essentialist authenticity in the framework of decolonisation. Through analysing the life and work of the Ugandan African nationalist, poet and anthropologist Okot p’Bitek , we argue that the concept of double consciousness as defined by W. E. B. Du Bois can be used as a (...)
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  50.  3
    Kwasi Wiredu (2004). Réflexions Sur la Diversité Culturelle. Diogène 205 (1):136.
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