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

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  1. Joseph Osei (1994). Plato's Theory of Change. International Journal of Applied Philosophy 8 (2):39-48.score: 30.0
  2. Jon Hanson & Mark Yeboah (2012). The Policy IAT. In Jon Hanson & John Jost (eds.), Ideology, Psychology, and Law. Oup Usa. 265.score: 30.0
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  3. 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.score: 30.0
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  4. 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.score: 30.0
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  5. 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.score: 30.0
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  6. Joseph Osei (2005). Review of “The African Philosophy Reader”. [REVIEW] Essays in Philosophy 6 (2):12.score: 30.0
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  7. Raymond N. Osei (2006). The Mind-Body Problem in Philosophy: An Analysis of the Core Issues. Hope Publications.score: 30.0
     
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  8. 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.score: 30.0
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  9. David Achanfuo Yeboah (2002). The Provision of Family Planning Services in the Caribbean. Journal of Biosocial Science 34 (3):379-394.score: 30.0
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  10. Sanya Osha, Wiredu, Kwasi. Internet Encyclopedia of Philosophy.score: 18.0
    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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  11. Iep Author, Wiredu, Kwasi.score: 18.0
    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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  12. 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-.score: 15.0
  13. 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).score: 15.0
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  14. Clarence Sholé Johnson (1997). Kwasi Wiredu, Cultural Universals and Particulars: An African Perspective Reviewed By. Philosophy in Review 17 (4):300-302.score: 15.0
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  15. Olusegun Oladipo (1996). Philosophy and the African Experience: The Contributions of Kwasi Wiredu. Hope Publications.score: 15.0
     
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  16. C. Shole Johnson (1997). Kwasi Wiredu, Cultural Universals and Particulars: An African Perspective. Philosophy in Review 17:300-302.score: 15.0
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  17. Kwasi Wiredu (1996). Cultural Universals and Particulars: An African Perspective. Indiana University Press.score: 6.0
    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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  18. Kwasi Wiredu, W. E. Abraham, Abiola Irele & Ifeanyi Menkiti (eds.) (2004/2006). A Companion to African Philosophy. Blackwell Pub..score: 3.0
    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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  19. Lee M. Brown (ed.) (2004). African Philosophy: New and Traditional Perspectives. Oxford University Press.score: 3.0
    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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  20. Kwasi Wiredu (2001). Democracy by Consensus: Some Conceptual Considerations. Philosophical Papers 30 (3):227-244.score: 3.0
    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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  21. Kwasi Wiredu (2005). On the Idea of a Global Ethic. Journal of Global Ethics 1 (1):45 – 51.score: 3.0
    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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  22. John P. Pittman (ed.) (1992/1997). African-American Perspectives and Philosophical Traditions. Routledge.score: 3.0
    A special issue of The Philosophical Forum , one of the most prestigious philosophy journals, is now available to a wider readership through its publication in book form. The volume includes twelve essays in three sections-- Philosophical Traditions; the African-American Tradition; and Racism, Identity, and Social Life. Contributors are: K. Anthony Appiah, Kwasi Wiredu, Lucius Outlaw, Leonard Harris, Bernard Boxill, Frank M. Kirkland, Tommy L. Lott, Adrian M.S. Piper, Laurence Thomas, Michele M. Moody-Adams, Anita L. Allen, and Howard McGary. (...)
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  23. Kwasi Wiredu (1995). Are There Cultural Universals? The Monist 78 (1):52-64.score: 3.0
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  24. Kwasi Wiredu (2007). The Role of Philosophy in Intercultural Dialogue. The Proceedings of the Twenty-First World Congress of Philosophy 13:47-53.score: 3.0
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  25. Kwasi Wiredu (1979). On the Necessity of ${\Rm S}4$. Notre Dame Journal of Formal Logic 20 (3):689-694.score: 3.0
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  26. Kwasi Wiredu (2002). Conceptual decolonization as an imperative in contemporary African philosophy : some personal reflections. Rue Descartes 2 (2):53-64.score: 3.0
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  27. Oladapo Jimoh Balogun (2013). A Redescriptive History of Humanism and Hermeneutics in African Philosophy. Open Journal of Philosophy 3 (1):105.score: 3.0
    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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  28. Kwasi Wiredu (1996). Reply to English and Hamme. Journal of Social Philosophy 27 (2):234-243.score: 3.0
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  29. Kwasi Wiredu (1993). Canons of Conceptualization. The Monist 76 (4):450-476.score: 3.0
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  30. David Achanfuo Yeboah (2002). The Provision of Family Planning Services in the Caribbean. Journal of Biosocial Science 34 (3):379-394.score: 3.0
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  31. Kwasi Wiredu (1996). African Philosophy in Search of Ldentity (Review). Journal of the History of Philosophy 34 (4):629-631.score: 3.0
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  32. Kwasi Wiredu (2004). Réflexions Sur la Diversité Culturelle. Diogène 205 (1):136.score: 3.0
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  33. Kwasi Wiredu (1996). Time in African Thought. In Douwe Tiemersma & Henk Oosterling (eds.), Time and Temporality in Intercultural Perspective. Rodopi. 127--136.score: 3.0
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  34. Osei-Mensah Aborampah (1985). Determinants of Breast-Feeding and Post-Partum Sexual Abstinence: Analysis of a Sample of Yoruba Women, Western Nigeria. Journal of Biosocial Science 17 (4):461-469.score: 3.0
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  35. 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.score: 3.0
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  36. Charles Osei‐Bempong, Francisco C. Figueiredo & Majlinda Lako (2013). The Limbal Epithelium of the Eye – A Review of Limbal Stem Cell Biology, Disease and Treatment. Bioessays 35 (3):211-219.score: 3.0
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  37. 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):403-412.score: 3.0
    Indoor air pollution resulting from the combustion of solid fuels has been identified as a major health threat in the developing world. This study examines how the choice of cooking fuel, place of cooking and behavioural risk factors affect respiratory health infections in Accra, Ghana. About 65·3% of respondents use charcoal and 4·2% use unprocessed wood. A total of 241 (25·4%) respondents who cook had had respiratory health symptoms in the two weeks preceding the study. Household socioeconomic status and educational (...)
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  38. G. O. Ozumba (2011). Book Review: The Mind- Body Problem. [REVIEW] Journal of Philosophy and Culture 3 (2):151-176.score: 3.0
    Raymond N. Osei, The Mind-Body Problem in Philosophy: An Analysis of the Core Issues, Hope Publications Ltd.,Ibadan, Nigeria, 2006. Pp. 225. ISBN 978-8080-18-9.
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  39. Mark Tschaepe (2014). A Humanist Ethic of Ubuntu: Understanding Moral Obligation and Community. Essays in the Philosophy of Humanism 21 (2):47-61.score: 3.0
    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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  40. Kwasi Wiredu (1992). Formulating Modern Seventeen Thought in African. In V. Y. Mudimbe (ed.), The Surreptitious Speech: Presence Africaine and the Politics of Otherness 1947-1987. University of Chicago. 301.score: 3.0
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  41. Kwasi Agyeman (2003). The Quest for Moral Democracy. In J. Obi Oguejiofor (ed.), Philosophy, Democracy, and Responsible Governance in Africa. Delta Publications. 1--333.score: 3.0
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  42. 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.score: 3.0
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  43. 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.score: 3.0
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  44. B. Matolino (2009). A Response to Eze's Critique of Wiredu's Consensual Democracy. South African Journal of Philosophy 28 (1).score: 3.0
    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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  45. Kwasi Wiredu (1992). African Philosophical Tradition: A Case Study of the Akan. Philosophical Forum 24:35-35.score: 3.0
     
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  46. 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.score: 3.0
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  47. Kwasi Wiredu (1995). Comments on African Philosophy and the Akan Society. In Safro Kwame (ed.), Readings in African Philosophy: An Akan Collection. University Press of America.score: 3.0
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  48. Kwasi Wiredu & Bruno Ambroise (2004). L'empiricalisme : une philosophie africaine contemporaine. Rue Descartes 3 (3):166-178.score: 3.0
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  49. Kwasi Wiredu (forthcoming). On Defining African Philosophy. African Philosophy: The Essential Readings (New York: Paragon). Repr. In H. Nagl-Docekal and Contemporary Anglophone African Philosophy.score: 3.0
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  50. Kwasi Wiredu (1980). Philosophy and an African Culture. Cambridge University Press.score: 3.0
     
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