Search results for 'Sophie B. Oluwole' (try it on Scholar)

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  1. Sophie B. Oluwole (1992). Witchcraft, Reincarnation and the God-Head: (Issues in African Philosophy). Excel Publishers.score: 870.0
  2. Sophie Oluwole (1988). African Philosophy as Illustrated in Ifa Corpus. African Philosophy 11 (2).score: 240.0
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  3. Oladapo Jimoh Balogun (2013). A Redescriptive History of Humanism and Hermeneutics in African Philosophy. Open Journal of Philosophy 3 (1):105.score: 24.0
    The aim of this paper is to contribute to the on-going debate about self-redescription in the history of African philosophy using the method and theory of redescription. This method and theory of redescription has become the deep concern of not only Western philosophers but of many African philosophers which is markedly present in their agitated pursuits of wisdom. This self-redescription is always resiliently presented in the works of Kwasi Wiredu, Kwame Appiah, Gyekye Kwame, Olusegun Oladipo, Wole Soyinka, Sophie (...), Jim Unah, Martin Heidegger and Maduabuchi Duko;r who is the most recent emergence of the problem of theory and method in African philosophy. So, the general purpose of this paperis to enact the intellectual concern of these self-redescription in the history of African philosophy while the specific purpose is to determine the adequacy of humanism and hermeneutics as concepts covering the self-image of African philosophy. This paper will further show the incoherence and incongruence of humanism and hermeneutics with the concrete self-image of African philosophy by redescribing them in the mould of emerging concepts such as the humanness of Orisa intellectual culture, in particular; and orunmineutics as a general philosophical theory. (shrink)
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  4. 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.score: 24.0
    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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