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  1. L. D. Keita (2001). A Reply to Ikuenobe: Moral Education and Moral Reasoning in Traditional African Cultures. [REVIEW] Journal of Value Inquiry 35 (1):113-117.
  2. L. D. Keita (2001). Jacobs, Equal Opportunity, and the Bell Curve: A Critique. Philosophy of the Social Sciences 31 (2):247-251.
  3. L. D. Keita (2001). The Bell Curve and Heredity: A Reply to Hocutt and Levin. Philosophy of the Social Sciences 31 (3):386-394.
  4. L. D. Keita (1997). Winch and Instrumental Pluralism a Reply to B. D. Lerner. Philosophy of the Social Sciences 27 (1):80-82.
  5. L. D. Keita (1997). Neoclassical Economics and the Last Dogma of Positivism: Is the Normative-Positive Distinction Justified? Metaphilosophy 28 (1-2):81-101.
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  6. L. D. Keita (1996). Science and Ideology Via Development: A Reply to Kebede. [REVIEW] Journal of Value Inquiry 30 (4):569-572.
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  7. L. D. Keita (1994). Pearce's "African Philosophy and the Sociological Thesis" a Response. Philosophy of the Social Sciences 24 (2):192-203.
    Carole Pearce's argument against African philosophy is founded on a set of factual flaws and the fallacious assumption that African philosophy is equivalent to ethnophilosophy, which she defines as a form of intellectual apartheid founded on irrational belief systems. I argue that African philosophy is in no way qualitatively different from, say, French or Chinese philosophy, and that ethnophilosophy is merely one aspect of it But ethnophilosophy could play the important role of critically evaluating African ethnic belief systems and the (...)
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  8. L. D. Keita (1994). On “African Modes of Thought and Economic Development”- a Reply to Parker English. Journal of Social Philosophy 25 (1):170-179.