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Lansana Keita [22]L. D. Keita [9]L. Keita [4]Lausana Keita [3]
  1. Lansana Keita (2012). Sissela Bok , Exploring Happiness: From Aristotle to Brain Science . Reviewed By. Philosophy in Review 32 (1):5-7.
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  2. Lansana Keita (2011). Maurice Lagueux , Rationality and Explanation in Economics . Reviewed By. Philosophy in Review 31 (2):111-113.
  3. Lansana Keita (2010). Hussain Sarkar, Group Rationality in Scientific Research Reviewed By. Philosophy in Review 30 (1):60-62.
  4. Lansana Keita (2010). Hussain Sarkar, Group Rationality in Scientific Research. [REVIEW] Philosophy in Review 30:60-62.
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  5. Lansana Keita (2009). James R. Flynn, What is Intelligence? Beyond the Flynn Effect. Philosophy in Review 29 (2):104.
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  6. Lansana Keita (2008). Maxwell Bennett, Daniel Dennett, Peter Hacker, and John Searle, Eds. Neuroscience and Philosophy. [REVIEW] Philosophy in Review 28:164-166.
     
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  7. Lansana Keita (2006). Practical Rationality in Social Science Explanation: A Reply to Terrence Kelly. Philosophy of the Social Sciences 36 (2):219-226.
    Terrence Kelly argues for a theory of practical rationality to explain and handle the issue of residential segregation in the United States. Kelly claims that theories of "racism as irrational" and rational choice are not explanatorily adequate in this regard. I argue that the theory of practical rationality is also not adequate because by allowing agents to offer accounts of their calculated behaviour, it allows little appraisal of the behaviour itself. I argue instead that better explanations could be offered by (...)
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  8. Lansana Keita (2003). Emmanuel Eze, Achieving Our Humanity-The Idea of the Postracial Future Reviewed By. Philosophy in Review 23 (6):385-388.
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  9. Lausana Keita (2003). Ted Honderich, After the Terror Reviewed By. Philosophy in Review 23 (3):186-187.
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  10. Lansana Keita (2002). Leonhard Praeg, African Philosophy and the Quest for Autonomy-A Philosophical Investigation Reviewed By. Philosophy in Review 22 (3):209-212.
  11. 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.
  12. L. D. Keita (2001). Jacobs, Equal Opportunity, and the Bell Curve: A Critique. Philosophy of the Social Sciences 31 (2):247-251.
  13. L. D. Keita (2001). The Bell Curve and Heredity: A Reply to Hocutt and Levin. Philosophy of the Social Sciences 31 (3):386-394.
  14. Lansana Keita (1999). Kwame Gyekye, Tradition and Modernity-Philosophical Reflections on the African Experience Reviewed By. Philosophy in Review 19 (6):421-424.
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  15. Lansana Keita (1999). Welfare Economics and Positive Neoclassical Economics. Journal of Value Inquiry 33 (3):335-351.
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  16. Lausana Keita (1999). Sandra Harding, Is Science Multicultural? Reviewed By. Philosophy in Review 19 (2):108-110.
  17. Lansana Keita (1998). Rom Harré and Michael Krausz: Varieties of Relativism. [REVIEW] Journal of Value Inquiry 32 (1):123-126.
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  18. Lansana Keita (ed.) (1998). The Human Project and the Temptations of Science. Rodopi.
    On account of the impressive yield of empirical science since the dawn of modern era, theorists of human behavior have sought eagerly to adopt its methodology to explain and predict behavior in the same way that natural science does with respect to natural phenomena. Thus, the positivist principle endorsed the unity of science approach to both the natural and social worlds. Modern social science, in its specific forms of sociology, economics, and so on, confidently embraced the positivist principle. In a (...)
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  19. L. D. Keita (1997). Winch and Instrumental Pluralism a Reply to B. D. Lerner. Philosophy of the Social Sciences 27 (1):80-82.
  20. 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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  21. 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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  22. 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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  23. 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.
  24. Lansana Keita (1993). Jennings and Zande Logic: A Note. British Journal for the Philosophy of Science 44 (1):151-156.
    Zande Logic and Western Logic’ Richard Jennings argues that contrary to the view of Evans-Pritchard and Tim Triplett the system of logic employed by the Azande is sui generis and distinct from that of Westerners. I argue that this thesis is erroneous because Jennings, following Evans-Pritchard, is at fault in his analysis of the logic of the Azande. Zande thinking on the topic of witchcraft-substance heritability is not contradictory as believed. But even if one assumes that the Azande do reason (...)
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  25. Lansana Keita (1992). Tsenay Serequeberhan, Ed., African Philosophy―The Essential Readings Reviewed By. Philosophy in Review 12 (1):60-62.
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  26. Lansana Keita (1992). Tsenay Serequeberhan, Ed., African Philosophy ― The Essential Readings. [REVIEW] Philosophy in Review 12:60-62.
     
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  27. Lansana Keita (1991). Universal Science, Technology and Critical Thinking. Inquiry 7 (4):14-17.
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  28. Lansana Keita (1990). Marxism and Human Sociobiology: A Reply to Zhang Boshu. [REVIEW] Biology and Philosophy 5 (1):79-83.
  29. Lansana Keita (1990). Scientific Explanation and the Causal Structure of the World. International Philosophical Quarterly 30 (2):264-265.
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  30. Lansana Keita (1989). Are Universal Statements Falsifiable? Journal for General Philosophy of Science 20 (2):351-366.
    In diesem Beitrag wird ausgeführt, daß Poppers Falsifikationskriterium einen logischen Fehler enthält. Die Regeln deduktiver Ableitung sind selbst für ihre Durchführung von induktiver Ableitung abhängig. Um das "Criterion of Flasification" für gültig zu erklären, beruft sich Popper auf diese Regeln deduktiver Ableitung. Es wird weiter gezeigt, daß eine Untersuchung aktueller wissenschaftlicher Gesetze nicht die These beweist, daß die wissenschaftlichen Gesetze universale Feststellungen von unbeschränktem Horizonte in der Zeit und im Zeitraum sind. Die Anerkennung dieser Tatsache scheint im Zusammenhang der wissenschaftlichen (...)
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  31. L. Keita (1988). "Theory Incommensurability" and Kuhn's History of Science: A Critical Analysis. Diogenes 36 (143):41-65.
  32. L. Keita (1985). Contemporary African Philosophy: The Search for a Method. Diogenes 33 (130):105-128.
  33. Lansana Keita (1985). ... The Search for a Method. Diogenes 130:105.
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  34. Lansana Keita (1982). Economic Theory, Ideal Types, and Rationality. Analyse & Kritik 4 (1):22-38.
    Contemporary economic theory is generally regarded as a scientific or at least potentially so. The replacing of the cardinal theory of utility measurement by the ordinal theory was supposed to prepare the groundwork for economics as a genuine science. But in adopting the ordinal approach, theorists saw fit to anchor ordinal theory to axioms of choice founded on principles of rational behavior. Behavior according to these axioms was embodied in the ideal type model of rational economic man. This model served (...)
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