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

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  1. Segun Gbadegesin (1991). African Philosophy Traditional Yoruba Philosophy and Contemporary African Realities.
  2. Akinbowale Akintola (1999). Yoruba Ethics and Metaphysics: Being Basic Philosophy Underlying the Ifa System of Thought of the Yoruba. Valour Pub. Ventures.
  3. John Ayotunde Isola Bewaji (2016). The Rule of Law and Governance in Indigenous Yoruba Society: A Study in African Philosophy of Law. Lexington Books.
    This book explores aspects of indigenous Yoruba philosophy of law and relates this philosophy to the Yoruba indigenous traditions of governance. It is written with an appreciation of the relevance of the Yoruba traditions of law and governance to contemporary African experiments with imported Western democracy in the twenty-first century.
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  4. B. Hallen (1986). 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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  5.  45
    Barry Hallen (2000). The Good, the Bad, and the Beautiful: Discourse About Values in Yoruba Culture. Indiana University Press.
    A variety of ordinary language philosophy, focusing on epistemology, ethical values, and aesthetic values in an African context.
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  6. Toyin Falola (1998). Yoruba Gurus Indigenous Production of Knowledge in Africa.
     
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  7. Sophie B. Oluwole (1992). Witchcraft, Reincarnation and the God-Head: (Issues in African Philosophy). Excel Publishers.
  8. Helen Verran (2001). Science and an African Logic. University of Chicago Press.
    In this captivating book, Helen Verran addresses precisely that question by looking at how science, mathematics, and logic come to life in Yoruba primary schools.
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  9.  11
    Omotade Adegbindin (2011). The Problem of Gerontocracy in Africa: The Yorùbá Perspective as Illustrated in the Ifá Corpus. Human Affairs 21 (4):454-469.
    In the field of African philosophy, there exists the belief among the modernists or professional philosophers that gerontocracy is coterminous with authoritarian traditions in traditional Africa which, supposedly, are responsible for the lack of sustained curiosity to look at issues from different perspectives. Drawing from the Ifá literary corpus as a store-house for Yorùbá philosophy, I argue in this paper that gerontocracy in Africa does not construe the idea that the elderly in Africa are rigid in thoughts or have immutable (...)
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  10.  60
    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 that are specific to the traditional conceptual languages (...)
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  11.  1
    M. H. Majeed (2014). The Problem of Destiny in Akan and Yoruba Traditional Thoughts: A Comparative Analysis of the Works of Wiredu, Gyekye and Gbadegesin. Journal of Philosophy and Culture 5 (1).
    Many African scholars have expressed varied thoughts about the concept of a person, specifically about that which constitutes a person in African philosophy. These philosophers include Kwasi Wiredu, Kwame Gyekye and Segun Gbadegesin. What they have in common, though, is that their ideas on the concept of a person issue largely from the traditional philosophies of some West African peoples. Wiredu and Gyekye reflect on Akan conceptions while Gbadegesin carries out his discussions from the Yoruba cultural perspective. This paper (...)
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  12.  6
    Michael Aina Akande (2013). A Re-Interpretation of African Philosophical Idea of Man and the Universe: The Yoruba Example. Open Journal of Philosophy 3 (1):140.
    The concern of this paper is to argue against Maduabuchi Dukor’s conception of African philosophical ideas of man, universe and God as“theistic humanism”. Dukor’s submission is an anti-thesis of the claims by many pioneer scholars in African philosophy who claimed that if Africans do not live in a religious universe perhaps one can affirm that their universe is theistic. But indeed the Africans’ perceptions and attitude to life in their various manifestations reveal an idealistic metaphysical orientation without an attenuation of (...)
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    Professor Edward Craig & Edward Craig (eds.) (1999). Concise Routledge Encyclopedia of Philosophy. Routledge.
    The most complete and up-to-date philosophy reference for a new generation, with entries ranging fromObjects to Wisdom, Socrates to Jean-Paul Sartre, Ancient Egyptian Philosophy to Yoruba Epistemology. The Concise Routledge Encyclopedia of Philosophy includes: * More than 2000 alphabetically arranged, accessible entries * Contributors from more than 1200 of the world's leading thinkers * Comprehensive coverage of the classic philosophical themes, such as Plato, Arguments for the Existence of God and Metaphysics * Up-to-date coverage of contemporary philosophers, ideas, schools (...)
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  14. Professor Edward Craig & Edward Craig (eds.) (2013). Concise Routledge Encyclopedia of Philosophy. Routledge.
    The most complete and up-to-date philosophy reference for a new generation, with entries ranging fromObjects to Wisdom, Socrates to Jean-Paul Sartre, Ancient Egyptian Philosophy to Yoruba Epistemology. The _Concise Routledge Encyclopedia of Philosophy_ includes: * More than 2000 alphabetically arranged, accessible entries * Contributors from more than 1200 of the world's leading thinkers * Comprehensive coverage of the classic philosophical themes, such as Plato, Arguments for the Existence of God and Metaphysics * Up-to-date coverage of contemporary philosophers, ideas, schools (...)
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  15.  22
    Barry Hallen (2000). The Good, the Bad, and the Beautiful: Discourse About Values in Yoruba Culture. Indiana University Press.
    The Good, the Bad, and the Beautiful Discourse about Values in Yoruba Culture Barry Hallen Reveals everyday language as the key to understanding morals and ethics in Yoruba culture. "This contrasts with any suggestion that in Yoruba or, more generally, African society, moral thinking manifests nothing much more than a supine acquiescence in long established communal values.... Hallen renders a great service to African philosophy." —Kwasi Wiredu In Yoruba culture, morality and moral values are intimately linked (...)
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  16.  16
    Barry Hallen (2000). The Good, the Bad, and the Beautiful: Discourse About Values in Yoruba Culture. Indiana University Press.
    The Good, the Bad, and the Beautiful Discourse about Values in Yoruba Culture Barry Hallen Reveals everyday language as the key to understanding morals and ethics in Yoruba culture. "This contrasts with any suggestion that in Yoruba or, more generally, African society, moral thinking manifests nothing much more than a supine acquiescence in long established communal values.... Hallen renders a great service to African philosophy." —Kwasi Wiredu In Yoruba culture, morality and moral values are intimately linked (...)
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  17. Lee M. Brown (ed.) (2004). African Philosophy: New and Traditional Perspectives. Oxford University Press Usa.
    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 that are specific to the traditional conceptual languages (...)
     
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  18. Olakunbi O. Olasope (2014). Rape and Adultery in Ancient Greek and Yoruba Societies. Journal of Philosophy and Culture 5 (1):67-114.
    In Athens and other ancient cultures, a woman, whatever her status and whatever her age or social class, was, in law, a perpetual minor. Throughout her life, she was in the legal control of a guardian who represented her in law. Rape, as unlawful carnal knowledge of a woman, warranted a capital charge in the Graeco-Roman world. It still carries a capital charge in some societies and is considered a felony in others. As for adultery, it may be prosecuted in (...)
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  19.  27
    Olusegun Oladipo (1992). The Yoruba Conception of a Person. International Studies in Philosophy 24 (3):15-24.
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  20.  13
    Albert Muntsch (1938). Marriage Among the Yoruba. Thought: A Journal of Philosophy 13 (3):493-493.
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  21.  25
    M. Akin Makinde (1985). A Philosophical Analysis of the Yoruba Concepts of Ori and Human Destiny. International Studies in Philosophy 17 (1):53-69.
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  22.  9
    F. Onayemi (2008). Sin, Punishment And Forgiveness In Ancient Greek Religion: A Yoruba Assessment. Journal of Philosophy and Culture 3 (1):72-100.
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    Adeshina Afolayan (2008). Is Postmodernism Meaningful in Yoruba? Journal of Social Philosophy 39 (2):209–224.
  24.  5
    O. A. Baiogun (2007). A Comparative Study of "Ase" in Traditional Yoruba Thought and "Anointing" in Judeo-Christian Thought. Sophia: An African Journal of Philosophy 7 (1).
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    O. Adagbada (2008). A Retrospect Towards Change: Proverbs In Gynocentric Yoruba Written Plays. Journal of Philosophy and Culture 3 (1).
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  26.  2
    B. Arowolo (2008). Yoruba Deities In Aimé Césaire\'s Dramaturgy'. Journal of Philosophy and Culture 3 (1).
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  27. Bruce B. Janz (2001). Barry Hallen, The Good, The Bad, and The Beautiful: Discourse About Values in Yoruba Culture Reviewed By. Philosophy in Review 21 (5):337-339.
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  28. Segun Gbadegesin (1998). Eniyan: The Yoruba Concept of a Person. In P. H. Coetzee & A. J. P. Roux (eds.), The African Philosophy Reader. Routledge 149--168.
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  29. Metaphysical Thinking In Africa (2002). Eniyan: The Yoruba Concept of a Person. In P. H. Coetzee & A. P. J. Roux (eds.), Philosophy From Africa: A Text with Readings. Oxford University Press
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  30. E. D. Babatunde (1989). Bini and Yoruba Notions of the Human Personality. In C. S. Momoh (ed.), The Substance of African Philosophy. African Philosophy Projects' Publications 274.
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  31. in Non-Human Agencies Belief & in an African Powers (2002). Metaphysics, Religion, and Yoruba Traditional Thought. In P. H. Coetzee & A. P. J. Roux (eds.), Philosophy From Africa: A Text with Readings. Oxford University Press
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  32. Niyi Oladeji (1988). 'Proverbs as Language Signposts in Yoruba Pragmatic Ethics. Second Order: An African Journal of Philosophy, New Series 1 (2):45-55.
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  33. 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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  34. 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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  35. 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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  36. 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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  37. 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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  38. 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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  39.  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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    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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  41.  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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  42.  56
    Tom Doherty, Samuel Baron & Kristie Miller (2015). Why is There Female Under-Representation Among Philosophy Majors? Evidence of a Pre-University Effect. Ergo, an Open Access Journal of Philosophy 2.
    Why does female under- representation emerge during undergraduate education? At the University of Sydney, we surveyed students before and after their first philosophy course. We failed to find any evidence that this course disproportionately discouraged female students from continuing in philosophy relative to male students. Instead, we found evidence of an interaction effect between gender and existing attitudes about philosophy coming into tertiary education that appears at least partially responsible for this poor retention. At the first lecture, disproportionately few female (...)
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  43. Maria Rosa Antognazza (2015). The Benefit to Philosophy of the Study of its History. British Journal for the History of Philosophy 23 (1):161-184.
    This paper advances the view that the history of philosophy is both a kind of history and a kind of philosophy. Through a discussion of some examples from epistemology, metaphysics, and the historiography of philosophy, it explores the benefit to philosophy of a deep and broad engagement with its history. It comes to the conclusion that doing history of philosophy is a way to think outside the box of the current philosophical orthodoxies. Somewhat paradoxically, far from imprisoning its students in (...)
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  44. Rene Descartes (2004). Meditations on First Philosophy. Caravan Books.
    I have always considered that the two questions respecting God and the Soul were the chief of those that ought to be demonstrated by philosophical rather than ...
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  45. Babette E. Babich (2003). On the Analytic-Continental Divide in Philosophy : Nietzsche's Lying Truth, Heidegger's Speaking Language, and Philosophy. In C. G. Prado (ed.), A House Divided: Comparing Analytic and Continental Philosophy. Humanity Books
    On the political nature of the analytic - continental distinction in professional philosophy and the general tendency to discredit continental philosophy while redesignating the rubric as analytically conceived.
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  46.  24
    Matthew C. Halteman & Megan Halteman Zwart (2016). "Philosophy as Therapy for Recovering (Unrestrained) Omnivores". In Andrew Chignell, Terence Cuneo, and Matthew C. Halteman, eds., Philosophy Comes to Dinner: Arguments about the Ethics of Eating, New York: Routledge, 2016.
    Recourse to a variety of well-constructed arguments is undoubtedly a significant strategic asset for cultivating more ethical eating habits and convincing others to follow suit. Nevertheless, common obstacles often prevent even the best arguments from getting traction in our lives. For one thing, many of us enter the discussion hampered by firmly-entrenched but largely uninvestigated assumptions about food that make it difficult to imagine how even well-supported arguments that challenge our familiar frames of culinary reference could actually apply to us. (...)
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  47.  11
    Michael Beaney (2016). Historiography, Philosophy of History and the Historical Turn in Analytic Philosophy. Journal of the Philosophy of History 10 (2):211-234.
    _ Source: _Volume 10, Issue 2, pp 211 - 234 This article has three main interconnected aims. First, I illustrate the historiographical conceptions of three early analytic philosophers: Frege, Russell and Wittgenstein. Second, I consider some of the historiographical debates that have been generated by the recent historical turn in analytic philosophy, looking at the work of Scott Soames and Hans-Johann Glock, in particular. Third, I discuss Arthur Danto’s _Analytic Philosophy of History_, published 50 years ago, and argue for a (...)
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  48. Max Deutsch (2010). Intuitions, Counter-Examples, and Experimental Philosophy. Review of Philosophy and Psychology 1 (3):447-460.
    Practitioners of the new ‘experimental philosophy’ have collected data that appear to show that some philosophical intuitions are culturally variable. Many experimental philosophers take this to pose a problem for a more traditional, ‘armchair’ style of philosophizing. It is argued that this is a mistake that derives from a false assumption about the character of philosophical methods; neither philosophy nor its methods have anything to fear from cultural variability in philosophical intuitions.
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  49.  78
    Vincent C. Müller (2008). What a Course on Philosophy of Computing is Not. APA Newsletter on Philosophy and Computers 8 (1):36-38.
    Immanuel Kant famously defined philosophy to be about three questions: “What can I know? What should I do? What can I hope for?” (KrV, B833). I want to suggest that the three questions of our course on the philosophy of computing are: What is computing? What should we do with computing? What could computing do?
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    Bence Nanay (forthcoming). Philosophy of Perception: A Road-Map with Many Bypass Roads. In Current Controversies in Philosophy of Perception. Routlegde
    An introduction to contemporary debates in philosophy of perception.
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