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  1. Polycarp Ikuenobe (2013). Conceptualizing and Theorizing About the Idea of a “Post‐Racial” Era. Journal for the Theory of Social Behaviour 43 (4):446-468.
    I critically examine the eliminativist theories of race or racism, and the behavioral theory of racism, which provide the theoretical foundation, respectively, for the nominalist and substantive conceptualizations of the idea of a post-racial era. The eliminativist theories seek to eliminate the concepts of “race” or “racism” from our discourse. Such elimination indicates a nominalist sense of the idea of a post-racial era. The behavioral theory of racism argues that racism must be manifested in obviously harmful actions. And because such (...)
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  2. Polycarp Ikuenobe (2011). Conceptualizing Racism and Its Subtle Forms. Journal for the Theory of Social Behaviour 41 (2):161-181.
    Many people are talking about being in a post-racial era, which implies that we have overcome race and racism. Their argument is based on the fact that manyof the virulent manifestations of racism are not prevalent today. I argue that racism is not seen as prevalent today because the commonplace views of racism fail to capture the more subtle and insidious new forms of racism. I critically examine some of these views and indicate that racism, its forms and manifestations have (...)
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  3. Polycarp Ikuenobe (2006). Philosophical Perspectives on Communalism and Morality in African Traditions. Lexington Books.
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  4. Polycarp Ikuenobe (2006). The Idea of Personhood in Chinua Achebe's Things Fall Apart. Philosophia Africana 9 (2):117-131.
  5. Polycarp Ikuenobe (2004). Culture of Racism, Self-Respect, and Blameworthiness. Public Affairs Quarterly 18 (1):27-55.
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  6. Polycarp Ikuenobe (2004). Logical Positivism, Analytic Method, and Criticisms of Ethnophilosophy. Metaphilosophy 35 (4):479-503.
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  7. Polycarp Ikuenobe (2004). On the Theoretical Unification and Nature of Fallacies. Argumentation 18 (2):189-211.
    I argue in a non-reductive sense for a plausible epistemic principle, which can (1) theoretically and instrumentally unify or systematize all fallacies, and (2) provide a justification for using such a principle for characterizing an erroneous argument as a fallacy. This plausible epistemic principle involves the idea of an error in the method of justification, which results in a failure to provide relevant evidence to satisfy certain standards of adequate proof. Thus, all fallacies are systematically disguised failures to provide substantive (...)
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  8. Polycarp Ikuenobe (2003). Optimizing Reasonableness, Critical Thinking, and Cyberspace. Educational Philosophy and Theory 35 (4):407–424.
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  9. Polycarp Ikuenobe (2002). Moral Epistemology, Relativism, African Cultures, and the Distinction Between Custom and Morality. Journal of Philosophical Research 27:641-669.
    This paper explores the nature of the relationship between reasonable variations in moral justifications and universal moral principles. It examines Wiredu’s distinction between custom and morality, and its implications for the issue of moral justification in African cultures. It argues that Wiredu’s distinction does not adequately articulate how universal moral principles are employed in different circumstances to justify actions and judgments. Wiredu’s distinction implies that a conceptual account of moral justification does not involve custom regarding relative facts and cultural norms. (...)
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  10. Polycarp Ikuenobe (2002). The Meta-Ethical Issue of the Nature of Lying: Implications for Moral Education. Studies in Philosophy and Education 21 (1):37-63.
    I argue that lying has many dimensions, hence, some putativecases of lying may not match our intuitions or acceptedmeanings of lying. The moral lesson we should teach must be that lying is not a simple principle or feature, buta cluster of features or spectrum of shades, where anythingin the spectrum or cluster is considered lying. I argue thatthe view regarding lying as a single principle or featurehas problematic meta-ethical implications. I do a meta-ethicalanalysis of the meaning of lying, not only (...)
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  11. Polycarp Ikuenobe (2001). Cognitive Relativism Without Incommensurability, Truth, and Particularism. International Studies in Philosophy 33 (2):31-57.
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  12. Polycarp Ikuenobe (2001). Rationality, Practical Reasonableness, and the Social and Moral Foundation of a Legal System. Journal of Social Philosophy 32 (3):245–267.
  13. Polycarp Ikuenobe (2001). African Tradition, Philosophy, and Modernization. Philosophical Papers 30 (3):245-259.
    Abstract I examine Wiredu's views that (1) ethnophilosophy cannot be considered a legitimate philosophy because it has the feature of authoritarianism, and that (2) this feature of African tradition will not allow modern philosophy to flourish because it prevents individuals from rationally and critically examining beliefs. The ability to rationally acquire and examine beliefs, he insists, is critical for modernization in Africa. I argue that authoritarianism per se in Africa is not necessarily bad because its rational variant, which is justifiable, (...)
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  14. Polycarp Ikuenobe (2001). Questioning as an Epistemic Process of Critical Thinking. Educational Philosophy and Theory 33 (3-4):325-341.
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  15. Polycarp Ikuenobe (2000). Internationalism and the Rationality of African Metaphysical Beliefs. African Philosophy 13 (2):125-142.
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  16. Polycarp Ikuenobe (1999). Moral Thought in African Cultures?: A Metaphilosophical Question. African Philosophy 12 (2):105-123.
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  17. Polycarp Ikuenobe (1998). A Defense of Epistemic Authoritarianism in Traditional African Cultures. Journal of Philosophical Research 23:417-440.
    In this paper, I take issue with Wiredu’s characterization and criticism of the general problem of epistemic authoritarianism that he identifies in some African cultures. I then defend a plausible view of epistemic authoritarianism as a method of epistemic justification in some African cultures. I argue that both his characterization and criticism implies an affirmation of epistemic individualism and autonomy, doxastic voluntarism, and a denial of epistemic dependence. I argue against epistemic autonomy and individualism, and doxastic voluntarism, because they imply (...)
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  18. Polycarp Ikuenobe (1998). Colonialism in Africa, Culturally Induced Moral Ignorance, and the Scope of Responsibility. Journal for the Theory of Social Behaviour 28 (2):109–128.
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  19. Polycarp Ikuenobe (1998). Communitarianism, Liberalism, and an Epistemic View of Critical Thinking. Inquiry 18 (1):73-94.
  20. Polycarp Ikuenobe (1998). Moral Education and Moral Reasoning in Traditional African Cultures. Journal of Value Inquiry 32 (1):25-42.
  21. Polycarp Ikuenobe (1997). The Parochial Universalist Conception of 'Philosophy' and 'African Philosophy'. Philosophy East and West 47 (2):189-210.
    The universalists argue that there is currently no African philosophy. Compared to Western philosophy, African philosophy does not have the requisite features of a writing tradition and a rigorous and critical analytical approach to debates over universal conceptual issues, engaged in by individuals. This stance, it is argued here, involves a parochial conception of 'philosophy' that is applied to African philosophy and captures only the contemporary analytic tradition of Western philosophy--while the ancient and medieval periods indicate that other speculative, constructive, (...)
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  22. Polycarp Ikuenobe (1996). An Examination of the Universalist Trend Regarding the Nature of African Philosophy. Journal of Social Philosophy 27 (2):187-203.
  23. Polycarp Ikuenobe (1995). Cognitive Relativism, African Philosophy, and the Phenomenon of Witchcraft. Journal of Social Philosophy 26 (3):143-160.