Search results for 'Mythology, African' (try it on Scholar)

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  1. Michael C. Kirwen (ed.) (2005). African Cultural Knowledge: Themes and Embedded Beliefs. Mias Books.
  2. Wim M. J. van Binsbergen (2009). Expressions of Traditional Wisdom From Africa and Beyond: An Exploration in Intercultural Epistemology. Koninklijke Academie Voor Overzeese Wetenschappen.
     
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  3.  4
    O. Olugbile & M. P. Zachariah (2011). The Relationship Between Creativity and Mental Disorder in an African Setting. Mens Sana Monographs 9 (1):225.
    Background: There has for some time now been recognition that there was a relationship between exceptional creative talent and mental disorder. The works of Andreasen (2008) and others in this area have been very significant. However, most of the research has been carried out in USA and Europe. Very little has come out of Africa on the subject. Aim : To survey the beliefs of different groups within an African society, concerning the possibility of a relationship between creative talent (...)
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  4. Michael Vannoy Adams (2010). The Mythological Unconscious. Spring Publications.
    Preface to the second edition -- Preface to the first edition -- Psycho-mythology : meschugge? -- Dreams and fantasies : manifestations 0f the mythological unconscious -- African-American dreaming and the "lion in the path" : racism and the cultural unconscious -- "Hapless" the Centaur : an archetypal image, amplification, and active imagination -- Pegasus and visionary experience : from the white winged horse to the "flying red horse" -- The bull, the labyrinth, and the Minotaur : from archaeology to (...)
     
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  5.  2
    Dana Nathan (2015). How South African Societal and Circumstantial Influences Affect the Ethical Standards of Prospective South African Chartered Accountants. African Journal of Business Ethics 9 (1).
    To effectively address ethical consciousness through formalised tertiary education, ethical rationale needs to be further understood. This paper attempted to investigate the effect of South African societal influences on prospective South African Chartered Accountants, through exploratory questionnaire research. Findings indicated that although participants perceived low levels of ethical behaviour in South Africa, they generally were not negatively influenced, most feeling the need to behave more ethically as a result. Influences from the country’s environment, including justification, lack of consequences (...)
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    Martin Prozesky (2009). The Scott/Harker Model of Ethical Business Leadership in the Light of an African Understanding of Human Existence. African Journal of Business Ethics 4 (1):1.
    Australian business consultant Ted Scott and his colleague, psychologist Phil Harker, have developed a model of ethical leadership in the workplace, involving two basic and contrasting styles of business leadership. Given their location in a wealthy, Western-type society, their model, which this paper describes, generates the following question: Does the model also have validity for Africans in southern Africa? To answer this question, the paper gives a profile of a widely held, traditional African view of human existence and correlates (...)
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  7.  32
    Ziad Swaidan, Scott J. Vitell & Mohammed Y. A. Rawwas (2003). Consumer Ethics: Determinants of Ethical Beliefs of African Americans. [REVIEW] Journal of Business Ethics 46 (2):175 - 186.
    This study explores the ethical ideologies and ethical beliefs of African American consumers using the Forsyth ethical position questionnaire and the Muncy-Vitell consumer ethics questionnaire . The two dimensions of the EPQ were the independent constructs and the four dimensions of the MVQ were the dependent variables. In addition, this paper explores the consumer ethics of African Americans across four demographic factors . A sample of 315 African American consumers was used to explore these relationships. Results confirmed (...)
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  8. Munyaradzi Felix Murove (ed.) (2009). African Ethics: An Anthology of Comparative and Applied Ethics. University of Kwazulu-Natal Press.
    African ethics in the world -- The primacy of ubuntu in African ethics -- African ethics and Christianity -- African bioethics -- African business ethics -- African ethics and the environment -- African ethics and political transformation.
     
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  9.  46
    George Bn Ayittey (2010). Traditional Institutions and the State of Accountability in Africa. Social Research: An International Quarterly 77 (4):1183-1210.
    Mythology about Africa still persists. It served colonial interests to portray African natives as "savages" with no history and their indigenous institutions as "backward and primitive." Therefore, colonialism was "good" for them as it "civilized" them and freed them from their "terrible and despotic" traditional rulers. Of course, much of this mythology has been tossed into the trash bin. African natives not only had history but also viable traditional institutions which enabled them to survive through the centuries. Ghana, (...)
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  10.  2
    Ernst M. Conradie & Cornel W. du Toit (2015). Knowledge, Values, and Beliefs in the South African Context Since 1948: An Overview. Zygon 50 (2):455-479.
    In this contribution, an overview of the distinct ways in which the interplay between knowledge, values, and beliefs took shape in the South African context since 1948 is offered. This is framed against the background of the paleontological significance of South Africa and an appreciation of indigenous knowledge systems, but also of the ideological distortion of knowledge and education during the apartheid era through the legacy of neo-Calvinism. The overview includes references to discourse on human rationality, on the use (...)
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  11.  7
    Leslie London, Godfrey Tangwa, Reginald Matchaba-Hove, Nhlanhla Mkhize, Remi Nwabueze, Aceme Nyika & Peter Westerholm (2014). Ethics in Occupational Health: Deliberations of an International Workgroup Addressing Challenges in an African Context. BMC Medical Ethics 15 (1):1-11.
    BackgroundInternational codes of ethics play an important role in guiding professional practice in developing countries. In the occupational health setting, codes developed by international agencies have substantial import on protecting working populations from harm. This is particularly so under globalisation which has transformed processes of production in fundamental ways across the globe. As part of the process of revising the Ethical Code of the International Commission on Occupational Health, an Africa Working Group addressed key challenges for the relevance and cogency (...)
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  12.  16
    H. P. P. Lotter (2000). The South African Constitution Requires Men to Be Feminist. Koers 65 (4).
    Can a man be a feminist? If so, what would it mean? I want to participate in a dialogue between women and men on how to accommodate women’s moral concerns. I propose that the fundamental values of justice embodied in the South African constitutional democracy require men to be feminist. These values provide the best safeguard of the important interests and values of both women and men. Men who accept these values can support the main concerns of feminism. The (...)
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  13. 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 (...)
     
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  14.  5
    George Yancy (ed.) (1998). African-American Philosophers: 17 Conversations. Routledge.
    African-American Philosophers brings into conversation seventeen of the foremost thinkers of color to discuss issues such as Black existentialism, racism, Black women philosophers within the academy, affirmative action and the conceptual parameters of African-American philosophy.
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  15.  1
    Leslie London, Godfrey Tangwa, Reginald Matchaba-Hove, Nhlanhla Mkhize, Reginald Nwabueze, Aceme Nyika & Peter Westerholm (2014). Ethics in Occupational Health: Deliberations of an International Workgroup Addressing Challenges in an African Context. BMC Medical Ethics 15 (1):48.
    International codes of ethics play an important role in guiding professional practice in developing countries. In the occupational health setting, codes developing by international agencies have substantial import on protecting working populations from harm. This is particularly so under globalisation which has transformed processes of production in fundamental ways across the globe. As part of the process of revising the Ethical Code of the International Commission on Occupational Health, an African Working Group addressed key challenges for the relevance and (...)
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  16.  19
    Thaddeus Metz (2009). Higher Education, Knowledge For Its Own Sake, and an African Moral Theory. Studies in Philosophy and Education 28 (6):517-536.
    I seek to answer the question of whether publicly funded higher education ought to aim intrinsically to promote certain kinds of ‘‘blue-sky’’ knowledge, knowledge that is unlikely to result in ‘‘tangible’’ or ‘‘concrete’’ social benefits such as health, wealth and liberty. I approach this question in light of an African moral theory, which contrasts with dominant Western philosophies and has not yet been applied to pedagogical issues. According to this communitarian theory, grounded on salient sub-Saharan beliefs and practices, actions (...)
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  17.  11
    Bruce B. Janz (2009). Philosophy in an African Place. Lexington Books.
    Introduction: Philosophy-in-place -- Tradition in the periphery -- Questioning reason -- Wisdom is actually thought -- Culture and the problem of universality -- Listening to language -- Practicality : African philosophy's debts and duties -- Locating African philosophy.
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  18.  18
    Galen Wright, Pieter Koornhof, Adebowale Adeyemo & Nicki Tiffin (2013). Ethical and Legal Implications of Whole Genome and Whole Exome Sequencing in African Populations. BMC Medical Ethics 14 (1):21.
    Rapid advances in high throughput genomic technologies and next generation sequencing are making medical genomic research more readily accessible and affordable, including the sequencing of patient and control whole genomes and exomes in order to elucidate genetic factors underlying disease. Over the next five years, the Human Heredity and Health in Africa (H3Africa) Initiative, funded by the Wellcome Trust (United Kingdom) and the National Institutes of Health (United States of America), will contribute greatly towards sequencing of numerous African samples (...)
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  19.  76
    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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  20.  35
    George Yancy (ed.) (2004). What White Looks Like: African-American Philosophers on the Whiteness Question. Routledge.
    In the burgeoning field of whiteness studies, What White Looks Like takes a unique approach to the subject by collecting the ideas of African-American philosophers. George Yancy has brought together a group of thinkers who address the problematic issues of whiteness as a category requiring serious analysis. What does white look like when viewed through philosophical training and African-American experience? In this volume, Robert Birt asks if whites can "live whiteness authentically." Janine Jones examines what it means to (...)
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  21. B. Hallen (1986/1997). Knowledge, Belief, and Witchcraft: Analytic Experiments in African Philosophy. Stanford University Press.
    First published in 1986, Knowledge, Belief, and Witchcraft remains the only analysis of indigenous discourse about an African belief system undertaken from within the framework of Anglo-American analytical philosophy. Taking as its point of departure W. V. O. Quine's thesis about the indeterminacy of translation, the book investigates questions of Yoruba epistemology and of how knowledge is conceived in an oral culture.
     
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  22.  28
    J. C. Achike Agbakoba (2010). Traditional African Political Thought and the Crisis of Governance in Contemporary African Societies. Journal for the Study of Religions and Ideologies 3 (7):137-154.
    The aim of this paper is to show the relationship between the normative outlook and political philoso- phy of traditional societies on the one hand, and the crises of governance and leadership in contemporary African Societies, particularly subSaharan states, on the other. Although there are quite some differences in the quality of leadership and governance among sub-Saharan African states because of the different political and economic circumstances, this part of the globe taken as a whole remains underdeveloped in (...)
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  23.  92
    Richard H. Bell (2002). Understanding African Philosophy: A Cross-Cultural Approach to Classical and Contemporary Issues. Routledge.
    Understanding African Philosophy serves as a critical guide to some of the most important issues in modern African philosophy. Richard Bell introduces readers to the complexity of Africa, the legacy of colonialism, the challenges of post independence Africa, and other recent developments in African Philosophy. Chapters discuss the value of African oral and written texts for philosophy, concepts of "negritude," "African socialism," and "race," as well as current discussions in international (...)
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  24.  31
    Gabriel Eweje (2005). Hazardous Employment and Regulatory Regimes in the South African Mining Industry: Arguments for Corporate Ethics at Workplace. [REVIEW] Journal of Business Ethics 56 (2):163 - 183.
    This study examines the ethical position and behaviour of multinational mining companies regarding hazardous employment and health and safety of employees in the South African mining industry. Mining companies have long had a reputation for being unethical on health and safety issues. Too often there are occurrences of fatal accidents, which bring the ethical behaviour of multinational mining companies into question. The litmus test for the mining companies is to devise benchmark standards that will reduce accidents tremendously (...)
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  25. Emmanuel Chukwudi Eze (ed.) (1997). Postcolonial African Philosophy: A Critical Reader. Blackwell.
    Postcolonial African Philosophy: A Critical Reader sets out a timely and powerful agenda for contemporary African, Afro-Caribbean, and African American philosophy.
     
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  26.  26
    Thaddeus Metz (2014). African Values and Human Rights as Two Sides of the Same Coin: Reply to Oyowe. African Human Rights Law Journal 14 (2):306-21.
    In an article previously published in this Journal, Anthony Oyowe critically engages with my attempt to demonstrate how the human rights characteristic of South Africa’s Constitution can be grounded on a certain interpretation of Afro-communitarian values that are often associated with talk of ‘ubuntu’. Drawing on recurrent themes of human dignity and communal relationships in the sub-Saharan tradition, I have advanced a moral-philosophical principle that I argue entails and plausibly explains a wide array of individual rights to civil liberties, political (...)
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  27. John S. Mbiti (1990). African Religions & Philosophy. Heinemann.
    Religion is approached from an African point of view but is as accessible to readers who belong to non-African societies as it is to those who have grown up in ...
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  28.  13
    Edward Allen Beach (1994). The Potencies of God(S): Schelling's Philosophy of Mythology. State University of New York Press.
    Explores the metaphysical, epistemological, and hermeneutical theories of Schelling’s final system concerning the nature and meaning of religious mythology.
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  29.  17
    Godfrey B. Tangwa (2008). Third Party Assisted Conception: An African Perspective. Theoretical Medicine and Bioethics 29 (5):297-306.
    The central importance of reproduction in all human cultures has given rise to many methods and techniques of assisting reproduction or overcoming infertility. Such methods and techniques have achieved spectacular successes in the Western world, where processes like in vitro fertilization (IVF) constitute a remarkable breakthrough. In this paper, the author attempts to reflect critically on assisted reproduction technologies (ART) from the background and perspective of African culture, a culture within which human reproduction is given the highest priority but (...)
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  30.  12
    Naa Oyo A. Kwate (2005). The Heresy of African-Centered Psychology. Journal of Medical Humanities 26 (4):215-235.
    This paper contends that African-centered models of psychopathology represent a heretical challenge to orthodox North American Mental Health. Heresy is the defiant rejection of ideology from a smaller community within the orthodoxy. African-centered models of psychopathology use much of the same language and ideas about the diagnostic process as Western psychiatry and clinical psychology but explicitly reject the ideological foundations of illness definition. The nature of the heretical critique is discussed, and implications for the future of this school (...)
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  31.  16
    Aceme Nyika (2007). Ethical and Regulatory Issues Surrounding African Traditional Medicine in the Context of Hiv/Aids. Developing World Bioethics 7 (1):25–34.
    ABSTRACTIt has been estimated that more than 80% of people in Africa use traditional medicine . With the HIV/AIDS epidemic claiming many lives in Africa, the majority of people affected rely on TM mainly because it is relatively affordable and available to the poor populations who cannot afford orthodox medicine. Whereas orthodox medicine is practiced under stringent regulations and ethical guidelines emanating from The Nuremburg Code,1 African TM seems to be exempt from such scrutiny. Although recently there have been (...)
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  32.  25
    Annette Dula (1994). African American Suspicion of the Healthcare System Is Justified: What Do We Do About It? Cambridge Quarterly of Healthcare Ethics 3 (3):347.
    A recent message on one of the e-mail bulletin boards sent by a college student read, “I believe that the AIDS virus was developed in government labs for the purpose of controlling black folks.” In September 1990, Essence, an African American magazine with a circulation of 900,000, had as a lead article “AIDS: Is It Genocide?” In 1991, the New York Times quoted Clarence Page, African American columnist and Pulitzer prize winner: “You could call conspiracy theories about AIDS (...)
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  33.  42
    P. H. Coetzee & A. P. J. Roux (eds.) (2003). The African Philosophy Reader: A Text with Readings. Routledge.
    The African Philosophy Reader, Second Edition , is a substantially revised and greatly enhanced collection of writings on African philosophy. Editors P.H. Coetzee and A.P.J. Roux have brought together thirty-seven philosophers, thirty-three of whom are black Africans, to present the most current philosophical discussions. Divided into eight sections, each with introductory essays, the selections offer rich and detailed insights into a diverse multinational philosophical landscape. Revealed in this pathbreaking work is the way in which traditional philosophical (...)
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  34.  25
    E. D. Prinsloo (2000). The African View of Participatory Business Management. Journal of Business Ethics 25 (4):275 - 286.
    In this paper I delineate the group of activities concernedwith business and then proceed to give an exposition of the concepts usedby Ubuntu as an example of the African view of business managementindicating those activities of human performances regarded by them asbasic to their world view. I proceed to deal with the way these Ubuntuconcepts are applied to business management using the ideas of LovemoreMbigi as an important advocate of the Ubuntu style of participatorymanagement. In doing so. I (...)
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  35.  4
    Lydia Zepeda, Hui-Shung Chang & Catherine Leviten-Reid (2006). Organic Food Demand: A Focus Group Study Involving Caucasian and African-American Shoppers. [REVIEW] Agriculture and Human Values 23 (3):385-394.
    A focus group study using four groups of food shoppers provides insights into consumers’ knowledge, beliefs, and behaviors regarding organic foods. Two focus groups consisted of shoppers who regularly bought organic foods and two focus groups of shoppers who predominantly purchased conventional foods. Participants in one of the conventional groups were all Caucasian; in the other they were all African-American. While familiarity with organic foods was much lower in the African-American group, its members were more receptive and positive (...)
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  36.  31
    Barry Hallen (2009). A Short History of African Philosophy. Indiana University Press.
    An historical and contemporary survey of African philosophy and philosophers, with chapters organized for the most part on the basis of methodological approaches.
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  37.  15
    Tsenay Serequeberhan (1994). The Hermeneutics of African Philosophy: Horizon and Discourse. Routledge.
    Hermeneutics is a crucial but neglected perspective in African philosophy. Here, Tsenay Serequeberhan engages post-colonial African literature and the ideas of the African liberation struggle with critically-used insights from the European philosophical tradition. Continuing the work of Theophilus Okere and Okonda Okolo, this book attempts to overcome the debate between ethnophilosophy and professional philosophy, demonstrating that the promise of African philosophy lies with the critical development of the African hermeneutical (...)
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  38.  33
    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 (...)
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  39.  2
    Sandra Swart (2010). Horses in the South African War, C. 1899-1902. Society and Animals 18 (4):348-366.
    This essay discusses the role of horses in war through the lens of their mortality in the South African War . This conflict was the biggest and most modern of the numerous precolonial and colonial wars that raged across the southern African subcontinent in the late nineteenth century. Aside from the human cost, the theater of war carried a heavy environmental toll, with the scorched-earth policy shattering the rural economy. The environmental charge extended to animals. Both sides relied (...)
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  40. Maurice Muhatia Makumba (2007). An Introduction to African Philosophy: Past and Present. Paulines Publications Africa.
    ... A Contemporary History of African Philosophy, Owerri: Amamihe Publications, 1999. PARRINDER, GEOFFREY, African Traditional Religion, London: Sheldon, ...
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  41.  32
    Innocent Asouzu (2004). The Method and Principles of Complementary Reflection in and Beyond African Philosophy. University of Calabar Press.
    Preface In his book, African Philosophy, Theophilius Okere, after arguing that the way to African philosophy is the path of hermeneutics of culture, ...
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  42.  58
    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 (...)
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  43.  27
    Philip Higgs (2012). African Philosophy and the Decolonisation of Education in Africa: Some Critical Reflections. Educational Philosophy and Theory 44 (s2):37-55.
    The liberation of Africa and its peoples from centuries of racially discriminatory colonial rule and domination has far-reaching implications for educational thought and practice. The transformation of educational discourse in Africa requires a philosophical framework that respects diversity, acknowledges lived experience and challenges the hegemony of Western forms of universal knowledge. In this article I reflect critically on whether African philosophy, as a system of African knowledge(s), can provide a useful philosophical framework for the construction of (...)
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  44.  29
    Yusef Waghid & Paul Smeyers (2012). Taking Into Account African Philosophy: An Impetus to Amend the Agenda of Philosophy of Education. Educational Philosophy and Theory 44 (s2):1-5.
    Sceptics of an Africanisation of education have often lambasted its proponents for re-inventing something that has very little, if any, role to play in contemporary African society. The contributors to this issue hold a different view and, through the papers included in this issue, arguments are proffered in defence of an Africanisation of education on the African continent, particularly through the notion of ubuntu.Since the 1960s, Africana philosophy as an instance of Africanisation has emerged as a (...)
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  45.  2
    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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  46.  8
    Jon Grinnell (2002). Modes of Cooperation During Territorial Defense by African Lions. Human Nature 13 (1):85-104.
    Cooperation during territorial defense allows social groups of African lions to defend access to resources necessary for individual reproductive success. Some forms of cooperation will be dependent upon cognition: reciprocity places greater cognitive demands on participants than does kinship or mutualism. Lions have well-developed cognitive abilities that enable individuals to recognize and interact with others in ways that seem to enhance their inclusive fitness. Male lions appear to cooperate unconditionally, consistently responding to roaring intruders regardless of their male companions’ (...)
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  47.  23
    Godfrey B. Tangwa (2007). How Not to Compare Western Scientific Medicine with African Traditional Medicine. Developing World Bioethics 7 (1):41–44.
    ABSTRACTIn his commentary on Aceme Nyika’s paper ‘Ethical and Regulatory Issues Surrounding African Traditional Medicine in the Context of HIV/AIDS’,1 Godfrey B. Tangwa charges the author with inappropriately using expressions, terminology and criteria of evaluation appropriate in Western scientific medicine to judge African traditional medicine . He seriously frowns on Nyika’s suggestion that African TM needs to be incorporated into, and subjected to the canons of Western scientific medicine. Such a suggestion, he believes, is a prescription for (...)
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  48.  5
    Codruta Cuceu (2010). Lucian Boia, The Scientific Mythology of Communism. Journal for the Study of Religions and Ideologies 5 (13):179-181.
    Lucian Boia, The Scientific Mythology of Communism Bucharest, Humanitas Publishing House, 2005.
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  49.  6
    Kevin Behrens (2010). Exploring African Holism with Respect to the Environment. Environmental Values 19 (4):465-484.
    Contrary to a pervasive presumption of anthropocentricism in African thought, I identify an emphasis on the interrelatedness or interconnectedness of everything in nature, and argue that this is best construed as a rejection of anthropocentrism, and as something similar in conception to, and yet distinct from, holist perspectives. I propose that this strand of African thought, suitably reconstructed, should be construed as providing the basis for a promising non-anthropocentric African environmentalism. I name this position 'African Relational (...)
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  50.  18
    Vladimir L. Marchenkov (2004). Mythos and Logos in Losev's Absolute Mythology. Studies in East European Thought 56 (2-3):173-186.
    The paper analyses A.F. Losev''s argument forthe identity of dialectical and mythicalthinking which forms the key part of his theoryof absolute mythology. Losev claims thatdialectical thinking is limited byphenomenological intuition. He fails torecognise, however, that this intuition itselfis a product of thinking. The same is true ofLosev''s concept of `life'' that is designed tolimit intellectual reflection. The mystery ofthe Absolute is, contrary to Losev''s claim, nota threshold that dialectical thinking cannotcross, but it is, in fact, realised only bysuch thinking. This (...)
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