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  1. Wellbeing in African Thought. Insights for a Global Ethics of Development.Bolaji Bateye, Mahmoud Masaeli, Louise Müller & Angela Roothaan (eds.) - forthcoming - Lanham, USA: Rowman and Littlefield.
  2. The Racial Offense Objection to Confederate Monuments: A Reply to Timmerman.Dan Demetriou - forthcoming - In Bob Fischer (ed.), Ethics Left and Right: The Moral Issues that Divide Us.
    This is my reply essay (1000 words) to Travis Timmerman's "A Case for Removing Confederate Monuments" in Bob Fisher's _Ethics, Left and Right: The Moral Issues That Divide Us_ volume. In it, I explain why I think the mere harm from the racial offense a monument may cause does not justify removing it.
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  3. Nasserism and the Impossibility of Innocence.Zeyad El Nabolsy - 2021 - International Politics Reviews 2021:1-9.
    One of the central strengths of Salem's analysis of Nasserism is that she recognizes both its world-historical significance as a progressive nationalist movement, and its severe limitations. In the first section of this paper, I discuss Salem's notion of the "afterlives" of the Nasserist project by drawing attention to one of the most debilitating legacies of that project, namely the transformation of Egyptian politics into petty bourgeois politics. In the second section, I argue that while Salem does not explicitly draw (...)
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  4. Lotus and the Self-Representation of Afro-Asian Writers as the Vanguard of Modernity.Zeyad El Nabolsy - 2020 - Interventions: International Journal of Postcolonial Studies 2020:1-26.
    This essay has two aims. The first is to show that the editors of Lotus: Afro-Asian Writings and some of the writers who contributed to it (especially Ismail Ezzedine, Anar Rzayev, Tawfick Zeyad, Abdel Aziz El-Ahwani, Joseph Ki-Zerbo, Alex La Guma, Adonis, Salah Dehni, Luis Bernardo Honwana, Ghassan Kanafany, and Tozaburo Ono) attempted to reconceive of nationalism in a way that would make international solidarity constitutive of the new national projects. It is argued that this is quite different from thinking (...)
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  5. Must Land Reform Benefit the Victims of Colonialism?Thaddeus Metz - 2020 - Philosophia Africana 19 (2):122-137.
    Appealing to African values associated with ubuntu such as communion and reconciliation, elsewhere I have argued that they require compensating those who have been wronged in ways that are likely to improve their lives. In the context of land reform, I further contended that this principle probably entails not transferring unjustly acquired land en masse and immediately to dispossessed populations since doing so would foreseeably lead to such things as capital flight and food shortages, which would harm them and the (...)
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  6. Amílcar Cabral’s Modernist Philosophy of Culture and Cultural Liberation.Zeyad El Nabolsy - 2020 - Journal of African Cultural Studies 32 (2):231-250.
    This article argues that Amílcar Cabral adhered to some of the essential elements of the philosophical discourse of modernity. This commitment led Cabral to endorse an anti-essentialist, historicized conception of culture, and this in turn led him to conceive of cultural liberation in terms of cultural autonomy as opposed to the preservation of indigenous culture(s). Cabral’s attitude towards languages is employed as a case study in order to demonstrate how emphasis on Cabral’s commitment to the philosophical discourse of modernity can (...)
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  7. A Hermeneutical Reading to Postcolonial Literature.Laila Bouziane - 2019 - The International Human Sciences Review 1 (1):29-37.
    Hans-Georg Gadamer has consistently advocated the idea of understanding as a form of “fusion of horizons” that implies the important and active role of each part of a cross-cultural encounter. This paper proposes philosophical hermeneutics as an alternative way of reading of postcolonial literature. E.M. Foster’s A Passage to India and Tayeb Salih’s Season of Migration to the North, are postcolonial literary examples of diversity and otherness which are analyzed in the light of the hermeneutical concept of “fusion of horizons”. (...)
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  8. Metropolitan Fetish : African Sculpture and the Imperial French Invention of Primitive Art.John Warne Monroe (ed.) - 2019 - New York: Ithaca, Cornell University Press.
    A history of the French reception of African art, especially wooden masks and figures, in the first four decades of the twentieth century, and how that reception led to the creation of the broader aesthetic category Westerners now know as "primitive art.
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  9. Teaching African Philosophy Alongside Western Philosophy: Some Advice About Topics and Texts (Repr.).Thaddeus Metz - 2018 - In Edwin Etieyibo (ed.), Decolonisation, Africanisation and the Philosophy Curriculum. Routledge. pp. 173-183.
    Reprint of an article that initially appeared in the South African Journal of Philosophy (2016).
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  10. A Life of Struggle as Ubuntu.Thaddeus Metz - 2018 - In Sabelo Ndlovu-Gatsheni & Busani Ngcaweni (eds.), Nelson Rolihlahla Mandela: Decolonial Ethics of Liberation and Servant Leadership. Africa World Press. pp. 97-111.
    In this chapter I aim to provide a moral-philosophical grounding for much of Nelson Rolihlaha Mandela’s life. I spell out a principled interpretation of ubuntu that focuses on its moral import, and then apply it to salient facets of Mandela’s 50+ struggle years, contending that they exemplify it in many ways. Specifically, I first address Mandela’s decisions to fight apartheid in the 1940s, to use violence in response to it in the 1950s and ‘60s, and to refuse to renounce the (...)
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  11. Africanising Institutional Culture: What Is Possible and Plausible (Repr.).Thaddeus Metz - 2017 - In Michael Cross & Amasa Ndofirepi (eds.), Knowledge and Change in African Universities, Volume 2. Sense Publishers. pp. 19-41.
  12. Exploring the Ethical Foundations of Nkrumah’s Consciencism.Thaddeus Metz - 2017 - In Martin Odei Ajei (ed.), Disentangling Consciencism: Essays on Kwame Nkrumah's Philosophy. Rowman & Littlefield. pp. 213-227.
    In this chapter I critically discuss the meta-ethical and normative ethical foundations of Nkrumah’s philosophy as discussed in Consciencism. With respect to meta-ethics, I address Nkrumah’s characteristically African attempt to ground ethics on metaphysics, and, specifically, his claim that a basic egalitarian moral principle follows from a materialist ontology. Granting Nkrumah that reality is ultimately physical and that the physical is unitary, I argue that nothing logically follows about whether human beings have an equal worth. However, on Nkrumah’s behalf I (...)
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  13. On the Concepts of Disorder, Retraditionalization, and Crisis in African Studies.Kasereka Kavwahirehi - 2016 - Journal of French and Francophone Philosophy 24 (1):101-115.
    Over the last two decades, concepts of “disorder as political instrument in Africa,” “politics of belly,” and “re-traditionalization” have been used and reused in African studies by European and African scholars to describe the African social and political condition of the last decades. However, despite their canonization, one can question their efficiency and relevance to the analysis and understanding of what is really happening in postcolonial Africa. One might even wonder if these analytical concepts are not reawakening the imaginary of (...)
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  14. Gandhi, Dube and Abdurahman: Collaborations to End Injustice in South Africa.Gail Presbey - 2016 - World History Bulletin 32 (1):5-11.
    The paper traces the parallel paths and mutual influences of these three activists in South Africa. The paper points out that Gandhi often took steps in building his movement that echoed some of the same steps that Dube had done just before him. Also, Abdurahman, who had become Gandhi's friend in 1909, advocated for involving women in nonviolent action, and advocated the use of general strike, shortly before Gandhi incorporated both methods in his movement.
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  15. Decolonisation and its Discontents: Thoughts on the Postcolonial African Moral Self.Chielozona Eze - 2015 - South African Journal of Philosophy 34 (4):408-418.
  16. Community in Fragments: Reading Relation in the Fragments of Heraclitus.Carrie Giunta - 2015 - In Douglas Brommesson & Henrik Enroth (eds.), Global Communities: Transnational and Transdisciplinary Exchanges. Rowman & Littlefield.
  17. The Politics of Doing Philosophy in Africa: A Conversation.Ward E. Jones & Thaddeus Metz - 2015 - South African Journal of Philosophy 34 (4):538-550.
    The background to the present discussion is the prevalence of political and personal criticisms in philosophical discussions about Africa. As philosophers in South Africa—both white and black—continue to philosophise seriously about Africa, responses to their work sometimes take the form of political and personal criticisms of, if not attacks on, the philosopher exploring and defending considerations about the African continent. One of us (TM) has been the target of such critiques in light of his work. Our aim in this conversation (...)
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  18. Africanising Institutional Culture: What Is Possible and Plausible.Thaddeus Metz - 2015 - In Pedro Tabensky & Sally Matthews (eds.), Being at Home: : Race, Institutional Culture and Transformation at South African Higher Education Institutions. University of KwaZulu-Natal Press. pp. 242-272.
    Since the transition to a constitutional order, in what respects have cultures in higher education institutions in South Africa become Africanised, and, going forward, how should they be? In this chapter I provide an overview of the major different forms that Africanisation of institutional culture could take, and I then indicate the respects in which South African universities have or have not taken them on board over the past 20 years. In addition, I provide the first comprehensive critical discussion of (...)
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  19. Chester Himes, Jacques Derrida and Inescapable Colonialism: Reflections on African Philosophy From the Diaspora.Bryan Mukandi - 2015 - South African Journal of Philosophy 34 (4):526-537.
    In this article, I read Chester Himes' Blind Man With a Pistol as the work of an African- American writer who takes Harlem to be a colonial space, and who attempts to think through the ways that are available for him to contribute to some degree of liberation for its black residents. I suggest that there are strong parallels between Himes' position and that of African philosophers, and that Himes' self critique is instructive. I read this against Derrida's thoughts on (...)
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  20. Atuolu Omalu: Some Unanswered Questions in Contemporary African Philosophy.Jonathan O. Chimakonam (ed.) - 2014 - Upa.
    That African philosophy began with frustration and not with wonder as it is in Western tradition is a radical statement with far-reaching implications. Implications that are, as challenging as they are intellectually refreshing thus reinvigorating interest in the African discourse. As the discipline of African philosophy vitiated in the post debate disillusionment met with a new generation critical fire; methodic, technical and theoretic demands and issues unresolved in the old order surface. Old questions re-emerge with new and daunting toga while (...)
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  21. Cinco Dificultades Para Construir la Historia de la Filosofía Africana.Antonio de Diego Gonzalez - 2013 - Contrastes. Revista Internacional de Filosofia 18:211-222.
    RESUMENDesde la teoría postcolonial se han cuestionado los modelos de historia de las ideas impuestos por el africanismo y el orientalismo. Diferentes teóricos africanos –Bachir Diagne, Mundimbe, Wiredu o Kete Asante– han formulado diversas soluciones para superar las dificultades. Este trabajo explora las principales dificultades y las propuestas para elaborar una historia de la Filosofía africana. -/- The postcolonial theory was questioning the patterns of History of Ideas imposed by Orientalism and Africanism. Different African theorists –Bachir Diagne, Mundimbe, Kete Asante (...)
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  22. Dukor's African Unfreedom and Moral Responsibility.John Ezenwankwor - 2013 - Open Journal of Philosophy 3 (1):213.
    It is axiomatic for most African scholars that the colonizers are responsible for the present problems facing the African continent. This is given much credence by Maduabuchi Dukor citing a barrage of issues which in summary pointed to the fact that the legacy of the colonizers to the African continent was ill willed to create chaos and therefore to make the African perpetually dependent on the colonizers. This paper accepts this fact but insists that the African as a human being (...)
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  23. African Philosophy and the Decolonisation of Education in Africa: Some Critical Reflections.Philip Higgs - 2012 - Educational Philosophy and Theory 44 (s2):37-55.
    The liberation of Africa and its peoples from centuries of racially discriminatory colonial rule and domination has far-reaching implications for educational thought and practice. The transformation of educational discourse in Africa requires a philosophical framework that respects diversity, acknowledges lived experience and challenges the hegemony of Western forms of universal knowledge. In this article I reflect critically on whether African philosophy, as a system of African knowledge(s), can provide a useful philosophical framework for the construction of empowering knowledge that will (...)
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  24. Space Contestations and the Teaching of African Philosophy in African Universities.Uchenna Okeja - 2012 - South African Journal of Philosophy 31 (4):664-675.
    The central issue addressed in this paper is the demand for improvements in the space granted to African philosophy in African universities. I offer and elaborate on the most basic reasons for this demand, which includes amongst others: 1) the obsoleteness of the reasons given for the current trend of focusing on Western philosophy 2) the fact that very few teachers of philosophy in Africa are focused mainly or only on Western philosophy in their academic productivity and 3) the disparity (...)
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  25. Poglądy wybranych intelektualistów afrykańskich na temat wpływu mocarstw kolonialnych na rozwój państwa w Afryce pokolonialnej.Krzysztof Trzcinski - 2012 - In A. Żukowski (ed.), „Stare” i „nowe” mocarstwa w Afryce. Olsztyn: pp. 61-83.
    [Selected African intellectuals' views on the impact of colonial powers on the development of a postcolonial African state]. This article provides an analysis of a Nigerian political thinker Claude Ake's and Sierra Leonian philosopher George M. Carew's views concerning the impact of colonial powers on the political and, to a lesser extent, economic development of a postcolonial African state. According to their opinions, colonial powers are responsible for introducing in their African colonies during the period of decolonization democratic institutions and (...)
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  26. Taking Into Account African Philosophy: An Impetus to Amend the Agenda of Philosophy of Education.Yusef Waghid & Paul Smeyers - 2012 - Educational Philosophy and Theory 44 (s2):1-5.
    Sceptics of an Africanisation of education have often lambasted its proponents for re-inventing something that has very little, if any, role to play in contemporary African society. The contributors to this issue hold a different view and, through the papers included in this issue, arguments are proffered in defence of an Africanisation of education on the African continent, particularly through the notion of ubuntu.Since the 1960s, Africana philosophy as an instance of Africanisation has emerged as a ‘gathering’ notion for philosophical (...)
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  27. 7. Out of Africa.Judith Carney - 2011 - In Sandra G. Harding (ed.), The Postcolonial Science and Technology Studies Reader. Duke University Press. pp. 140.
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  28. Fanon on Turtle Island: Revisiting the Question of Violence.Anna Carastathis - 2010 - In Elizabeth A. Hoppe & Tracey Nicholls (eds.), Fanon and the Decolonization of Philosophy. Lexington (Rowman & Littlefield). pp. 77.
    In this chapter, I explore the role of violence in colonial rule and its role in decolonization struggle by posing the question, “what is alive in Fanon’s thought?” What can Fanon tell us about white settler state power and Fourth World decolonization struggles? I explore the relevance of Fanon’s account to the ongoing colonial situation on the northern part of Anówara Kawennote (Turtle Island), occupied by Canada. In this analysis, I am informed by Kanien’kehaka (Mohawk) political philosopher Taiaiake Alfred. I (...)
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  29. Fanon and the Decolonization of Philosophy.Elizabeth A. Hoppe & Tracey Nicholls (eds.) - 2010 - Lexington (Rowman & Littlefield).
    Fanon and the Decolonization of Philosophy explores the range of ways in which Frantz Fanon's decolonization theory can reveal new answers to perennial philosophical questions and new paths to social justice. The aim is to show not just that Fanon's thought remains philosophically relevant, but that it is relevant to an even wider range of philosophical issues than has previously been realized. The essays in this book are written by both renowned Fanon scholars and new scholars who are emerging as (...)
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  30. ‘Moral Ecology’ and ‘Moral Capital’: Tools Towards a Sociology of Moral Education From a South African Ethnography.Sharlene Swartz - 2010 - Journal of Moral Education 39 (3):305-327.
    Research and pedagogy in the field of morality and moral education has long been dominated by philosophical and psychological disciplines. Although sociological studies and theorising in the field have not been absent, it has been limited and non?systematic. Drawing on a study that investigated the lived morality of a group of young South Africans growing up in the aftermath of Apartheid and in the townships of Cape Town, this paper surveys the historical contribution made by sociologists to the study of (...)
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  31. Resignifying the Universal: Critical Commentary on the Postcolonial African Identity and Development.Adeshina Afolayan - 2009 - Human Affairs 19 (4).
    The dimension of the debate on the relation between the universal and the particular in African philosophy has been skewed in favor of the universalists who argued that the condition for the possibility of an African conception of philosophy cannot be achieved outside the “universal” idea of the philosophical enterprise. In this sense, the ethnophilosophical project and its attempt to rescue the idea of an African past necessary for the reconstruction of an African postcolonial identity and development become futile. A (...)
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  32. Beyond PostModernism: The Philosophy of Decolonisation and the Dilemma of African Scholarship.Adeshina Afolayan - 2008 - South Pacific Journal of Philosophy and Culture 9.
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  33. Tradition and Modernity in Postcolonial African Philosophy».Jay A. Ciaffa - 2008 - Humanitas: Interdisciplinary journal (National Humanities Institute) 21 (1-2):121-145.
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  34. The Postcolonial Heart of African Philosophy.Pedro Alexis Tabensky - 2008 - South African Journal of Philosophy 27 (4):285-295.
    This piece is one of among a handful that seek in the first instance to reveal the origin of African philosophy as an academic discipline, the source of its unity and distinctiveness. The discipline of African philosophy originates in tragedy, out of pain, confusion and rage stemming from colonial destruction; destruction that is responsible for what Fanon calls the ‘negro neurosis' caused by what Biko would describe as the unbearable fusion of colonised and coloniser. I argue that the birth of (...)
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  35. Langue coloniale, langue globale, langue locale.Rada Ivekovic - 2007 - Rue Descartes 58 (4):26-36.
    This paper is mainly about situating the French language within (its) history. It analyzes the nostalgia for a linguistic and cultural imaginary global dimension of French. Although there are different globalities for different purposes, the one most widespread global language is English. English works internationally as an international language, even where it was once the colonial language, now left in heritage to once colonised countries. But the situation of the French language is quite different, its "globality" being much more discrete (...)
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  36. Whiteness in Du Bois’s The Souls of Black Folk.David S. Owen - 2007 - Philosophia Africana 10 (2):107-126.
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  37. Neo-Tribalism and Postcolonial Melancholia.Hywel Williams - 2007 - Philosophia Africana 10 (1):67-68.
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  38. Frantz Fanon: Política y poética del sujeto poscolonial de Alejandro de Oto: Un Comentario.Marina P. Banchetti - 2005 - Caribbean Studies/Estudios Del Caribe/Études de la Caraïbe 33 (2):227-232.
  39. African Philosophy the Great Debate on Deconstruction, Reconstruction and Cognition of African Philosophy.Maduabuchi Dukor - 2005 - Philosophia 33 (1-4):5-53.
  40. Some Thoughts on Caliban's Reason, Pan-African Historicism and the Rastafari.Jeanne Christensen - 2004 - Clr James Journal 10 (1):24-36.
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  41. Africa’s Quest for a Philosophy of Decolonization. [REVIEW]Richard O. Odiwa - 2004 - Inquiry: Critical Thinking Across the Disciplines 23 (4):61-62.
    This book discovers freedom in the colonial idea of African primitiveness. As human transcendence, freedom escapes the drawbacks of otherness, as defended by ethnophilosophy, while exposing the idiosyncratic inspiration of Eurocentric universalism. Decolonization calls for the reconnection with freedom, that is, with myth-making understood as the inaugural act of cultural pluralism. The cultural condition of modernization emerges when the return to the past deploys the future.
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  42. Colonialism & its Legacies: New Directions in Contemporary Political Theory.Neil Roberts - 2004 - Philosophia Africana 7 (2):89-97.
  43. Hegel in African Literature: Achebe’s Answer.Ngugi W. Thiong’O. & Eunice Njeri Sahle - 2004 - Diogenes 51 (2):63-67.
    There are three facets to the colonial project: a practice, a body of knowledge, and mental engineering. The third is the result of colonialism as text, for such a text bolsters the minds behind colonizing practices and is simultaneously a prison house for the minds of the colonized. The battle between the colonial text and its dialectical opposite, the anti-colonial text, is central to decolonization. Hegel (Phenomenology of Spirit) and Achebe (Things Fall Apart) are shown to exemplify this struggle.
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  44. Philosophy From Africa: A Text with Readings 2nd Edition.P. H. Coetzee & A. P. J. Roux (eds.) - 2003 - London, UK: Oxford University Press.
    This considerably revised second edition of 'Philosophy from Africa' presents the current philosophical debate in Africa to a diverse, multicultural world. Its major themes include decolonization, Afro-centrism vs. Euro-centrism, the struggle for cultural freedoms on the continent, and the historic role of Black Consciousness in the African liberation struggle. Writers and thinkers, Steve Biko, Kwasi Wiredu, Abiola Irele, Mogobe Ramose, Ngugi Wa Thiong'o and Wole Soyinka, among others, explore the debates surrounding: restitution and reconciliation in the post-colonial milieu, pressures on (...)
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  45. The African Philosophy Reader: A Text with Readings 2nd Edition.P. H. Coetzee & A. P. J. Roux (eds.) - 2003 - New York, USA: Routledge.
    Africa is reconstituting its post-colonial character; much of its moral, political, and social thought is concerned with the turbulent process of embracing its modern identity while protecting its ancient cultures. Reflecting this process, this new edition of 'The African Philosophy reader' also addresses provocative ideas about gender and race in Africa: When was the African woman 'invented'? What is the political morality of race? Africa's place in the global context, and the much publicized 'African Renaissance', are put under the prism (...)
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  46. The New/Old Idiot: Re-Reading Said's Contributions to Post-Colonial Studies.Mustapha Marrouchi - 2003 - Philosophia Africana 6 (2):37-60.
    The old idiot wanted, by himself, to account for what was lost or saved; but the new idiot wants the lost, the incomprehensible, and the absurd to be restored to him. This is most certainly not the same persona; a mutation has taken place. And yet a slender thread links the two idiots, as if the first had to lose reason so that the second rediscovers what the other, in winning it, had lost in advance.
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  47. I Doubt, Therefore African Philosophy Exists.Mogobe Ramose - 2003 - South African Journal of Philosophy 22 (2):113-127.
    In this essay the question whether or not African philosophy exists is considered through an examination of the meaning of doubt. In St. Augustine and Descartes the basic presupposition with regard to doubt is the indubitable certainty that the doubting subject must exist before there can be any doubt at all. By parity of reasoning, African philosophy must first exist before it can doubt its own existence or be doubted by another. The origin and meaning of the term “Africa” is (...)
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  48. The African Anti-Colonial Struggle: An Effort at Reclaiming History.Tsenay Serequeberhan - 2003 - Philosophia Africana 6 (1):47-58.
  49. The Cultural and Critical Context of Postcolonialism.Santiago Castro-Gómez - 2002 - Philosophia Africana 5 (2):25-34.
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  50. African Philosophy and Tradition: Not yet Postcolonial.G. J. Ferguson - 2002 - Philosophia Africana 5 (1):43-53.
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