Search results for 'Philosophy, Nigerian' (try it on Scholar)

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  1. M. F. Asiegbu & Joseph A. Agbakoba (eds.) (2006). Philosophy and Praxis in Africa: The Proceedings of the Annual Conference of the Nigerian Philosophical Association Held at the University of Benin, Benin, 20-21 May 2004. [REVIEW] Hope Publications.
     
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  2. S. D. Shishima (2004). Moral Philosophy and Discipline: The Nigerian Experience. Selfers Publications.
     
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  3. Jim Unah (1995). Essays in Philosophy. Panaf Press.
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  4. Sophie B. Oluwole (1992). Witchcraft, Reincarnation and the God-Head: (Issues in African Philosophy). Excel Publishers.
  5.  38
    Eric C. Limbs & Timothy L. Fort (2000). Nigerian Business Practices and Their Interface with Virtue Ethics. Journal of Business Ethics 26 (2):169 - 179.
  6.  8
    Macleans A. Geo-Jala & Garth L. Mangum (2000). The Foreign Corrupt Practices Act's Consquences for U.S. Trade: The Nigerian Example. [REVIEW] Journal of Business Ethics 24 (3):245 - 255.
    A by-product of the Watergate investigations into illegal political contributions and money-laundering was the revelation that American corporations had been making questionable payments to foreign officials to gain business advantages. That discovery was the driving force behind passage of the FCPA in 1977. Many since have complained that the law put American firms at a disadvantage in international trade. This paper assesses the credibility of that claim, as well as exploring the socioeconomic implications of corruption in a world of intensifying (...)
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  7.  4
    Chizaram Onyekwere Oliver Uche & Paul Ikechukwu Ogugua (2013). Religion and African Identity: A Reflection on Nigerian Situation. Open Journal of Philosophy 3 (1):248.
    The thrust of this paper is to take a reflection on Nigerian situation of religion and African identity. This systematic and functional position has become necessary in view of rich and deep insight into social functions of religion in building African cultural identity in a globalized world. This exploratory survey makes use of literary, sociological and historical methods and analyzed through culture centred approach. The result shows that religion has rich social functions and if fully tapped will build a (...)
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  8.  7
    S. O. Tamuno & P. Ogiji (2006). Women Trafficking and Forced Prostitution: The Nigerian Experience. Sophia: An African Journal of Philosophy 8 (1).
  9.  6
    F. Etim (2006). Religion, Tolerance and National Development: The Nigerian Experience. Sophia: An African Journal of Philosophy 8 (1).
  10.  31
    Bosah L. Ebo (1994). The Ethical Dilemma of African Journalists: A Nigerian Perspective. Journal of Mass Media Ethics 9 (2):84 – 93.
    This article uses Nigeria as a case study to examine the nature and consequences of the ethical dilemma African journalists face as a result of conflicting obligations to their profession and socio-politicaI environments. Professional skills and codes of conduct used by African journalists are adapted from Western libertarian news media philosophy that prescribes news media that are independent from the government. But African governments favor the development journalism philosophy that calls for a close working relationship between the news media and (...)
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  11.  10
    Chika Euphemia Asogwa, John I. Iyere & Chris O. Attah (2012). The Mass Media Reportage of Crimes and Terrorists Activities: The Nigerian Experience. Asian Culture and History 4 (2):p175.
    The new mass media technologies now make information processing and distribution more accessible to people globally. Marshall Mcluhan’s “global village” has given birth to a “global palour”. However, perpetrators of crimes now bask on the philosophy of communication media practitioners that people have the right to know what is happening within and outside their environment. This stance is rapidly dismantling, in an amazing fashion, the hitherto accorded respect for media ethics. Neil Postman, a New York media analyst, describes the creator (...)
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  12.  4
    C. O. Akpan (2007). The Place of Civil Disobedience in Nigerian Democracy: A Philosophical Appraisal. Sophia: An African Journal of Philosophy 7 (1).
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  13.  4
    A. E. Asira (2007). Nigerian Traditional Religion: A Religion of Tolerance. Sophia: An African Journal of Philosophy 7 (1).
  14.  4
    J. N. Jaja (2006). The Nigerian Historian and Nigeria's Transformation: The Challenge of Change. Sophia: An African Journal of Philosophy 8 (1).
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  15.  4
    A. F. Uduigwomen & G. O. Ozumba (2007). Women and National Development: The Nigerian Experience. Sophia: An African Journal of Philosophy 7 (1).
  16.  2
    J. Agumagu (2011). The Nigerian Women and Widowhood: Challenges and Constraints. Sophia: An African Journal of Philosophy 10 (2).
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  17.  3
    O. O. Ovat, E. B. Udah & E. I. Uket (2007). Problems and Prospects of Globalization in Developing Countries: The Nigerian Case. Sophia: An African Journal of Philosophy 7 (1).
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  18.  3
    G. O. Ozumba (2007). Restructuring the Nigerian Leadership Through Philosophical Enterprise. Sophia: An African Journal of Philosophy 7 (2).
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  19.  6
    S. I. Duruoha (2006). Social Action in Nigerian English Language Poetry: A Linguistic Change in Poetic Discourse. Sophia: An African Journal of Philosophy 8 (1).
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  20.  4
    J. E. Agumagu (2008). The Nigerian Women and Widowhood: Challenges and Constraints. Sophia: An African Journal of Philosophy 10 (1).
  21.  5
    N. A. Ukpai & T. C. Agwor (2008). Oil and Gas Accounting in the Nigerian Petroleum Industry. Sophia: An African Journal of Philosophy 9 (2).
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  22.  5
    O. J. Osal, E. Lucky & J. Wodi (2011). Instabillity and the Niger Delta Crisis: An Analysis of Nigerian Federalism. Sophia: An African Journal of Philosophy 11 (1).
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  23.  2
    S. P. Agi (2007). Fundamental Human Rights Under the Nigerian Constitution: Right or Wrong? Sophia: An African Journal of Philosophy 8 (2).
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  24.  2
    F. A. Fan, J. E. Egomo, U. E. Eloma & U. A. Eitah (2011). Social Problems and Viable Nigerian Nationhood: The Way Forward. Sophia: An African Journal of Philosophy 11 (1).
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  25.  2
    E. B. Obo & A. B. Ekeng (2007). The Nigerian Business Sector: Its Contributions, Constraints and Remedies. Sophia: An African Journal of Philosophy 8 (2).
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  26.  2
    B. O. Omatseye (2011). An Appraisal of the Metaphysical Dimension in the Tradition Nigerian Childrearing System. Sophia: An African Journal of Philosophy 10 (2).
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  27.  2
    S. Tamuno & F. J. Maclean (2007). The Benefits of Privatization – Real or Imaginary?: The Nigerian Experience. Sophia: An African Journal of Philosophy 9 (1).
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  28.  4
    Soe Ewah, Ii Iyeli & Ee Efa (2008). The Effect of Liquidation and Distress in the Nigerian Banking Industry -: \"The Rold of Nigeria Deposit Insurance Corporation\". Sophia: An African Journal of Philosophy 9 (2).
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  29.  4
    M. B. Eyo (2007). Inculcating Moral Values in the Nigerian Youth Through Guidance and Counselling Techniques. Sophia: An African Journal of Philosophy 7 (2).
  30.  5
    Parker English (1991). Nigerian Ethnophilosophy, Unitary Experience, and Economic Development. Journal of Social Philosophy 22 (1):102-124.
  31. Joseph Pestieau (1983). Jean-Claude Muller, Du bon usage du sexe et du mariage. Structures matrimoniales du haut plateau nigérian Reviewed by. Philosophy in Review 3 (4):189-192.
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  32.  3
    S. I. Duruoha (2011). Victims and Prisoners of Conflict and Violence: The Flight of Children and Youth as Mirrored in Nigerian Literature and Mass Media. Sophia: An African Journal of Philosophy 11 (1).
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  33.  1
    Ogugua PaulIkechukwu & OguguaIfunanya Clara (2015). Religion and Politics in Nigerian Society: Problems and Prospects. Open Journal of Philosophy 5 (3):193-204.
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  34.  3
    U. B. Obo & M. A. Abua (2007). Democracy and the Dialectics of Mass Poverty: The Nigerian Experience. Sophia: An African Journal of Philosophy 8 (2).
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  35.  1
    Mary Basil Nwoke (2013). Influence of Culturalvalue System and Home on Child-Rearing Practices in the Contemporary Nigerian Society. Open Journal of Philosophy 3 (1):200.
    The study investigated influence of cultural values and home on child-rearing practices in Nigeria. Value systems are embedded in the culture of people. Culture is a set of shared values, attributes, customs and physical objects that are maintained by people in a specific setting. Cross-sectional design and qualitative technique was employed to obtain information from participants. Participants were sixteen adults (8 men, 8 women) from four ethnic groups: Igbo, Ogoni, Tiv and Yala. Findings showed that different cultures have their value (...)
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  36.  1
    F. Akpan (2008). The Eccentricity of the Nigerian Democratic Practices and Political Violence. Sophia: An African Journal of Philosophy 9 (2).
  37. Kajal Bandyopadhyay (2006). The Road by Wole Soyinka: Viewpoints of an Indian Marxist and Nigerian Critics. Philosophy and Progress 39:69.
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  38. Benjamin Ike Ewelu (2008). The Nigerian Problem: Anethical. In African Problems in the Light of Philosophy. Fourth Dimension Publishing Co.
     
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  39. Oyinkan Medubi (2003). Leadership Issues and Political Culture in Nigerian Political Cartoons. In J. Obi Oguejiofor (ed.), Philosophy, Democracy, and Responsible Governance in Africa. Delta Publications 1--309.
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  40. C. S. Momoh (ed.) (1988). Nigerian Studies in Religious Tolerance. National Association for Religious Tolerance.
    v. 1. Religions and their doctrines. -- v. 2. Religion and morality. -- v. 3. Religion and nation building. -- v. 4. Philosophy of religious tolerance.
     
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  41. Clement I. Osunwokeh (2014). Bible Interpretation, Evangelization and Faith: Nigerian Context. Open Journal of Philosophy 4 (2):182-191.
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  42. Jonah N. Schupbach (forthcoming). Experimental Philosophy Meets Formal Epistemology. In Sytsma & Buckwalter (eds.), Blackwell Companion to Experimental Philosophy. Blackwell
    Formal epistemology is just what it sounds like: epistemology done with formal tools. Coinciding with the general rise in popularity of experimental philosophy, formal epistemologists have begun to apply experimental methods in their own work. In this entry, I survey some of the work at the intersection of formal and experimental epistemology. I show that experimental methods have unique roles to play when epistemology is done formally, and I highlight some ways in which results from formal epistemology have been used (...)
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  43. Florian Cova, Amanda Garcia & Shen-yi Liao (2015). Experimental Philosophy of Aesthetics. Philosophy Compass 10 (12):927-939.
    In the past decade, experimental philosophy---the attempt at making progress on philosophical problems using empirical methods---has thrived in a wide range of domains. However, only in recent years has aesthetics succeeded in drawing the attention of experimental philosophers. The present paper constitutes the first survey of these works and of the nascent field of 'experimental philosophy of aesthetics'. We present both recent experimental works by philosophers on topics such as the ontology of aesthetics, aesthetic epistemology, aesthetic concepts, and imagination, as (...)
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  44. Mark Alfano & Don Loeb (2014). Experimental Moral Philosophy. Stanford Encyclopedia of Philosophy:1-32.
    Experimental moral philosophy began to emerge as a methodology in the last decade of the twentieth century, a branch of the larger experimental philosophy (X-Phi, XΦ) approach. From the beginning, it has been embroiled in controversy on a number of fronts. Some doubt that it is philosophy at all. Others acknowledge that it is philosophy but think that it has produced modest results at best and confusion at worst. Still others think it represents an important advance.
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  45. Jennifer Nagel & Kaija Mortensen (forthcoming). Armchair-Friendly Experimental Philosophy. In Justin Sytsma & Wesley Buckwalter (eds.), A Companion to Experimental Philosophy. Blackwell
    Once symbolized by a burning armchair, experimental philosophy has in recent years shifted away from its original hostility to traditional methods. Starting with a brief historical review of the experimentalist challenge to traditional philosophical practice, this chapter looks at research undercutting that challenge, and at ways in which experimental work has evolved to complement and strengthen traditional approaches to philosophical questions.
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  46. Eric Dietrich (2011). There Is No Progress in Philosophy. Essays in Philosophy 12 (2):9.
    Except for a patina of twenty-first century modernity, in the form of logic and language, philosophy is exactly the same now as it ever was; it has made no progress whatsoever. We philosophers wrestle with the exact same problems the Pre-Socratics wrestled with. Even more outrageous than this claim, though, is the blatant denial of its obvious truth by many practicing philosophers. The No-Progress view is explored and argued for here. Its denial is diagnosed as a form of anosognosia, a (...)
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  47. Joshua Knobe (2007). Experimental Philosophy. Philosophy Compass 2 (1):81–92.
    Claims about people's intuitions have long played an important role in philosophical debates. The new field of experimental philosophy seeks to subject such claims to rigorous tests using the traditional methods of cognitive science – systematic experimentation and statistical analysis. Work in experimental philosophy thus far has investigated people's intuitions in philosophy of language, philosophy of mind, epistemology, and ethics. Although it is now generally agreed that experimental philosophers have made surprising discoveries about people's intuitions in each of these areas, (...)
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  48.  92
    Marcus P. Adams (2016). Hobbes on Natural Philosophy as "True Physics" and Mixed Mathematics. Studies in History and Philosophy of Science Part A 56:43-51.
    I offer an alternative account of the relationship of Hobbesian geometry to natural philosophy by arguing that mixed mathematics provided Hobbes with a model for thinking about it. In mixed mathematics, one may borrow causal principles from one science and use them in another science without there being a deductive relationship between those two sciences. Natural philosophy for Hobbes is mixed because an explanation may combine observations from experience (the ‘that’) with causal principles from geometry (the ‘why’). My argument shows (...)
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  49.  28
    Jonathan M. Weinberg (2016). Experimental Philosophy, Noisy Intuitions, and Messy Inferences. In Jennifer Nado (ed.), Advances in Experimental Philosophy & Philosophical Methodology. Bloomsbury
    Much discussion about experimental philosophy and philosophical methodology has been framed in terms of the reliability of intuitions, and even when it has not been about reliability per se, it has been focused on whether intuitions meet whatever conditions they need to meet to be trustworthy as evidence. But really that question cannot be answered independently from the questions, evidence for what theories arrived at by what sorts of inferences? I will contend here that not just philosophy's sources of evidence, (...)
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  50.  18
    Johan van Benthem (2015). Logic and Philosophy, a Sea of Stories. Tsinghua Studies in Western Philosophy 1 (1):124-153.
    The interface of logic and philosophy is diverse, and has always been so. Understanding the interplay raises issues on which some philosophers have strong a priori views. My own preference as a working logician is to proceed by actual history of ideas, something still largely to be written for modern logic. I shall present a few lines connecting logic and philosophy around the theme of implication and consequence, and show how rich the agenda is as it keeps evolving with contributions (...)
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