Africa as a continent has experienced and still going through lot of negative, derogatory and dehumanizing experiences. This, in turn formed the basis of the identity crises that rock the continent. Some Western philosophers, historians, sociologist and so on are of the opinion that Africans do not have an identity nor history of their own; this is emboldened in the idea that Africa is not part of world history. This view may not necessarily be unconnected with the clash of culture (...) occasioned by the colonization of the continent of Africa by the Western world. Against this backdrop, the discourse examines what constitute African identity before the advent of colonialism. This is done to unravel the content and context of Africa(n) identity before the subjugation of the continent’s identity by the colonial master. This search, which seems to have formed the basis of the contemporary contention of the Africans’ diaspora wanting to know ifs they are truly Africans or a hybrid of different cultures remain the fulcrum of this discourse. In driving home the argument of the paper, different philosophies such as afrocentricity, afropolitanism, negritude, transnationalism as articulated by African scholars are reviewed with the aim of reconstructing the misconception and misrepresentation of the images alluded to Africa. Hence, using the analytical method of philosophical investigation, the paper project afrocentricity as a philosophy that is basic to the quest of identity in the African diaspora than afropolitanism. (shrink)

This article takes its inspiration from Jacques Derrida to consider how deconstructionism can be done inadvertently. This possibility is underscored when one considers how a very significant phrase in Ifá texts— “A díá fún...” has been construed away from its transliteration as “Ifá divination was performed for...” by each of Oluwole and Karenga. Oluwole justifies her “deconstruction” on the grounds that such transliteration does not capture the philosophic cogs gravid within Ifá verses. Karenga, through his Kawaida methodology, “improvises” to suit (...) the ethical inferences he seeks to deduce out of the corpus. On this showing, this research infers that each of these scholars have engaged in a reflective activity that passes, on Derrida’s reading, as deconstruction, unbeknownst to them. Would they admit that their intellectual drudgeries amount to postmodern philosophy? This is the primary research question that this disquisition interrogates. (shrink)

I. Language and Phenomenon /. Phenomenon We always have to start with the beginning, and the beginning is the factual — what is actually there — and being ...

The article provides a systems-theoretical analysis of the Cartoon Crisis and the way the Danish Prime Minister, Anders Fogh Rasmussen, responded to the expectations of Muslim groups in particular and the business community. The analysis shows that the Prime Minister followed a single strategy throughout the crisis, namely, insisting on a secular understanding of the separation of politics and religion. Religion, in this view, should not interfere in politics, and politics should not interfere in religion. The main outline of the (...) analysis shows that Prime Minister Rasmussen, paradoxically, found himself using a theological distinction in order to make a political argument. In doing so, Rasmussen shows, in contrast to his former argumentations, that modern, so-called `secular' politics is actually based on a religious Protestant understanding of the separation of the two realms, though the use Rasmussen made of this separation remains political. (shrink)

Although Archaea inhabit the human body and possess some characteristics of pathogens, there is a notable lack of pathogenic archaeal species identified to date. We hypothesize that the scarcity of disease‐causing Archaea is due, in part, to mutually‐exclusive phage and virus populations infecting Bacteria and Archaea, coupled with an association of bacterial virulence factors with phages or mobile elements. The ability of bacterial phages to infect Bacteria and then use them as a vehicle to infect eukaryotes may be difficult for (...) archaeal viruses to evolve independently. Differences in extracellular structures between Bacteria and Archaea would make adsorption of bacterial phage particles onto Archaea (i.e. horizontal transfer of virulence) exceedingly hard. If phage and virus populations are indeed exclusive to their respective host Domains, this has important implications for both the evolution of pathogens and approaches to infectious disease control. (shrink)

The present research is about the study of Psalm 139 which goals are to provide the liberator face of God revealed in this poem and to investigate the parallelisms that the Psalm 139 in it theological reflection about God, remember the experience of the Exodus. These pages want to be both a grant to boost daily experience of faith as to motivate for a greater commitment to the issues of liberation, justice, evangelization and human promotion.

We show that the algebra of the group SL(2, C) naturally leads to the notion of gyrogroups and gyrovector spaces for dealing with the Lorentz group and its underlying hyperbolic geometry. The superiority of the use of the gyrogroup formalism over the use of the SL(2, C) formalism for dealing with the Lorentz group in some cases is indicated by (i) the validity of gyrogroups and gyrovector spaces in higher dimensions, by (ii) the analogies that they share with groups and (...) vector spaces, and by (iii) the demonstration that gyrovector spaces form the setting for hyperbolic geometry in the same way that vector spaces form the setting for Euclidean geometry. As such, gyrogroups and gyrovector spaces provide powerful tools for the study of relativity physics. (shrink)

We study definable irreducible actions of SL₂(K) on an abelian group of Morley rank ≤ 3rk(K) and prove they are rational representations of the group.