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  1. Ibuanyidanda (Complementary Reflection), African Philosophy and General Issues in Philosophy Back to Home Page: Http://Www. Frasouzu. Com/for More Essays From Perspective.John Inyang - unknown - African Philosophy 16:5.
  2. African Philosophy of Colonialism.Björn Freter - forthcoming - In Björn Freter & Elvis Imafidon (eds.), Handbook of African Philosophy: Key Subject Areas. Dordrecht, New York: Dordrecht, New York.
  3. African Philosophy and the Universalist Thesis.Michael P. Mueller & Michael L. Bentley - forthcoming - Metaphilosophy.
  4. Wiredu's Theory and Practice of African Philosophy.Moses Oke - forthcoming - Second Order: An African Journal of Philosophy.
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  5. On African Homelands and Nation-States, Negritude, Assimilation, and African Socialism.L. Senghor - forthcoming - African Philosophy: A Classical Approach. New Jersey: Prentice Hall.
  6. Themes, Issues and Problems in African Philosophy.Isaac Ukpokolo (ed.) - forthcoming - Palgrave-Macmillan.
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  7. 'Philosophy in Africa: Challenges of the African Philosopher'.Ernest Wamba-dia-Wamba - forthcoming - African Philosophy: The Essential Readings (New York: Paragon House).
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  8. On Defining African Philosophy.Kwasi Wiredu - forthcoming - African Philosophy: The Essential Readings (New York: Paragon). Repr. In H. Nagl-Docekal and Contemporary Anglophone African Philosophy.
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  9. Ethical Implication of Environmental Crises on African Societies: A Challenge to Future Humanity.Joseph Nkang Ogar - 2019 - International Journal of Environmental Pollution and Environmental Modelling 2 (3):109-115.
    African societies are becoming aware of the shortcomings of Western capitalist value system, because of its aftermath on individual, society, and environment. Many of African conservationist values, moral attitudes and ways of life have been destroyed by the exploitative capitalist ethos of European colonialism and modernity. Three decades of African countries trying to build their economies like the Western models have left her people wallowing in poverty, and her environment exposed to hazards. With this new imbibed Western values, African population (...)
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  10. Singer’s Notion of Speciesism: A Case for Animal Rights in Ejagham Culture.Lawrence Odey Ojong - 2019 - International Journal of Environmental Pollution and Environmental Modelling 2 (3):116-121.
    This work is an examination of Peter Singer’s notion of speciesism: case for animal rights in Ejagham culture. It primarily deals with an evaluation of the phenomenon of animal rights from the standpoint of Peter Singer’s notion of speciesism. Singer’s notion of speciesism deals with the moral obligation humans owe to animals as against the bias or prejudice that humanity has greater moral worth than non-human animals. Most opponents of speciesism contend that, animals are not members of the moral community (...)
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  11. Towards an African Philosophy of Environment.Timothy Adie Okpe & Friday Achu Oti - 2019 - International Journal of Environmental Pollution and Environmental Modelling 2 (3):105-108.
    Unlike mainstream Western ethics, African environmental ethics recognizes the interconnectedness and interdependence of all beings than individuality of being. This implies that Africans have often lived in peace and harmony with nature, realizing that the environment is key to life and that everything possesses intrinsic value. It is on the strength of the prevailing observations that this paper is geared toward unraveling African philosophy of environment and in the process argues that Africans indeed do have a philosophy of environment due (...)
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  12. Review of "How the World Thinks: A Global History of Philosophy" by Julian Baggini. [REVIEW]Lloyd Strickland - 2019 - Times Higher Education 2393:52.
  13. The Problem of Rationality in the History of African Philosophy.Okpe Timothy Adie & Joseph Simon Effenji - 2018 - GNOSI: An Interdisciplinary Journal of Human Theory and Praxis 1 (1).
    It has been the position of many Eurocentric invaders, anthropologists, ethnographers, philosophers among others that Africans are far from rationality, civilization, and philosophy. Eurocentricists sees themselves as rational being and also sees Europe as the home of civilization and philosophy while Africa is regarded as the home of wild animals, people, culture, barbarians and salvages. This Eurocentric mindset is colored with prejudice against Africans, as the rationality of African natives is questioned. This paper attempts to explain that rationality is universal (...)
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  14. The Concept of Health and Wholeness in Traditional African Religion and Social Medicine.Onah Gregory Ajima & Eyong Usang Ubana - 2018 - Arts and Social Sciences Journal 9 (4).
    African Traditional Religion and medicine are integral parts of life and culture of the Africans and have greatly influenced their conceptions about human health and wholeness. Their many realities that Africans have not been able to abandon, in spite of the allurements of western civilization, Christianity, Islam and the advances in the biomedical sciences. The aim of this paper is to highlight the meaning of health and wholeness as central issues of concern in African Traditional Religion and Medicine. The misconception, (...)
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  15. Anton Wilhelm Amo: The African Philosopher in 18th Europe.Dwight Lewis - 2018 - Blog of The American Philosophical Association.
    Anton Wilhelm Amo (c. 1700 – c. 1750) – born in West Africa, enslaved, and then gifted to the Duke of Braunschweig-Wolfenbüttel – became the first African to earn a Ph.D. in philosophy at a European university. He went on to teach philosophy at the Universities of Halle and Jena. On the 16th of April, 1734, at the University of Wittenberg, he defended his dissertation, De Humanae Mentis Apatheia (On the Impassivity of the Human Mind), in which Amo investigates the (...)
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  16. A Defence of Moderate Communitarianism: A Place of Rights in African Moral-Political Thought.Motsamai Molefe - 2018 - Phronimon 18:181 - 203.
    This article attempts to defend Kwame Gyekye’s moderate communitarianism (MC) from the trenchant criticism that it is as defective as radical communitarianism (RC) since they both fail to take rights seriously. As part of my response, I raise two critical questions. Firstly, I question the supposition in the literature that there is such a thing as radical communitarianism. I point out that talk of radical communitarianism is tantamount to attacking a “straw-man.” Secondly, I question the efficacy of the criticism that (...)
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  17. The Issue of Rationality in the History of African Philosophy.Timothy Adie Okpe & Joseph Simon Effenji - 2018 - GNOSI: An Interdisciplinary Journal of Human Theory and Praxis 1 (1).
    It has been the position of many Eurocentric invaders, anthropologists, ethnographers, philosophers among others that Africans are far from rationality, civilization, and philosophy. Eurocentricists sees themselves as rational being and also sees Europe as the home of civilization and philosophy while Africa is regarded as the home of wild animals, people, culture, barbarians and salvages. This Eurocentric mindset is colored with prejudice against Africans, as the rationality of African natives is questioned. This paper attempts to explain that rationality is universal (...)
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  18. The Palgrave Handbook of African Philosophy.Adeshina Afolayan & Toyin Falola (eds.) - 2017 - Palgrave-Macmillan.
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  19. Malagasy Time Conceptions.Casey Woodling - 2017 - Comparative Philosophy 8 (1):63-81.
    In this paper I discuss Øyvind Dahl’s argument for the conclusion that Malagasy people conceive of the future as coming from behind them and not as being before them as most worldviews do. I argue that we have good reason not to attribute this view to Malagasy people. First, it would mark an inefficient and anomalous way of keeping track of the past and future. Second, the linguistic and testimonial evidence presented by Dahl doesn’t support the conclusion. Even though this (...)
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  20. Book Review: A Monumental Contribution to the Genre of African Philosophy. [REVIEW]Ada Agada - 2016 - Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 5 (1):118-124.
    A review of [Existence and Consolation: Reinventing Ontology, Gnosis and Values in African Philosophy]. Author: Ada Agada Editor: Jonathan O. Chimakonam Publisher: Paragon House and 3rd Logic Option Number of Pages: 368 Reviewer: Joseph N. AGBO Senior Lecturer, Department of Philosophy, Ebonyi State University, Abakaliki.
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  21. African Philosophy.Edwin Etieyibo & Jonathan O. Chimakonam - 2016 - Philosophia Africana 18 (1):1-7.
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  22. Ramose’s Legacy and the Future of African Philosophy.Fainos Mangena - 2016 - Philosophia Africana 18 (1):53-65.
  23. Integrating African Heritage Studies as a New Terrain of African Philosophy.Olusegun Morakinyo - 2016 - South African Journal of Philosophy 35 (1):70-81.
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  24. The Reception of Contemporary African Philosophy in Mozambique: Between Libertarians and Culturalists.José P. Castiano - 2015 - Philosophia Africana 17 (1):33-43.
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  25. Interview with Professor Severino Elias Ngoenha, Pedagogical University in Maputo, Mozambique.Anke Graness - 2015 - Philosophia Africana 17 (1):27-31.
  26. The Political Economy of the Philosophical Canon.M. John Lamola - 2015 - Philosophia Africana 17 (2):89-99.
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  27. The Belated Phoenix: The Practice of Philosophy in Portuguese-Speaking Countries of Africa.Elísio Macamo - 2015 - Philosophia Africana 17 (1):11-25.
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  28. 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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  29. Arguments and Clarifications: A Philosophical Encounter Between J. O. Chimakonam and M. I. Edet on the Ibuanyidandaness of Complementary Ontology.Jonathan O. Chimakonam & Mesembe I. Edet - 2014 - 3RD Logic Option.
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  30. Njikoka Amaka: Further Discussions on the Philosophy of Integrative Humanism (A Contribution to African and Intercultural Philosophies). 3RD Logic Option.Jonathan O. Chimakonam & G. O. Ozumba - 2014 - 3RD Logic Option.
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  31. The Location(s) of Philosophy: Generating and Questioning New Concepts in African Philosophy.Bruce B. Janz - 2014 - Philosophia Africana 16 (1):11-24.
  32. Wiredu, Kwasi.Sanya Osha - 2014 - Internet Encyclopedia of Philosophy.
    Kwasi Wiredu (1931- ) Kwasi Wiredu is a philosopher from Ghana, who has for decades been involved with a project he terms “conceptual decolonization” in contemporary African systems of thought. By conceptual decolonization, Wiredu advocates a re-examination of current African epistemic formations in order to accomplish two aims. First, he wishes to subvert unsavory aspects […].
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  33. African Philosophy and the Challenge of Innovative Thinking.Ada Agada - 2013 - Thought and Practice: A Journal of the Philosophical Association of Kenya 5 (1):41-67.
    This paper argues that the continued emphasis on ethno-philosophy and the relative absence of intellectual passion and curiosity are the greatest challenges facing African philosophy. The paper rejects the racist lamentation of scholars such as Olufemi Taiwo who blame the West for Africa’s absence from the stage of world philosophy. It highlights the link between L.S. Senghor’s doctrine of negritude, the philosophy of Innocent Asouzu, and the emerging synthesis of consolationism to underline the fact that African philosophy has made some (...)
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  34. Godfrey Ozumba’s Spiritocentric Humanism: A Conceptual Critique.Mesembe Ita Edet - 2013 - Journal Of Integrative Humanism 3 (1).
    This paper raises argument and attempts clarification. The argument advanced is that the notion of Spiritocentric Humanism a theory, philosophical system and method propounded by Professor Godfrey O. Ozumba of the University of Calabar is a misnomer or a miscoinage, inappropriate and a terminological inexactitude, considering that Humanism as a philosophical system is essentially humanocentric. The thesis advanced in conclusion is that if Spiritocentric Humanism is “a philosophy onto eternity” as Ozumba contends, it is to the extent of its goal, (...)
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  35. Odera Oruka's Four Trends in African Philosophy and Their Implications for Education in Africa.Oswell Hapanyengwi-Chemhuru - 2013 - Thought and Practice: A Journal of the Philosophical Association of Kenya 5 (2):39-55.
    The late Kenyan philosopher, Henry Odera Oruka, identified six schools of thought on what African philosophy is or could be, namely, ethno-philosophy, philosophic sagacity, nationalistic-ideological philosophy, professional philosophy, hermeneutic philosophy, and artistic or literary philosophy. The first four are the generally well known and well explained schools of African philosophy. In this article, we seek to reflect on the implications of the four trends on education in Africa. This enterprise is informed by the conviction that philosophy of education, while it (...)
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  36. ‘Building A Humane Society’: An Intellectual Sketch of H. Odera Oruka.Kai Kresse - 2013 - Thought and Practice: A Journal of the Philosophical Association of Kenya 5 (1):25-40.
    This paper discusses Odera Oruka’s philosophical work from the perspective of its emphasis on the ‘practical’ impetus that Oruka himself underlined. In different ways, his various projects - his sage philosophy, his philosophy of liberty, his environmental philosophy and, perhaps most importantly, his critiques of African social and political realities - can be seen as manifestations of his commitment to the practical relevance and social significance of knowledge, and his conviction about the potentially liberating force of philosophical critique. Here, I (...)
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  37. Listening to Ourselves: A Multilingual Anthology of African Philosophy.Ngugi wa Thiong’O. - 2013 - State University of New York Press.
    Contemporary African philosophy in indigenous African languages and English translation.
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  38. What is Ubuntu? Different Interpretations Among South Africans of African Descent.Christian Bn Gade - 2012 - South African Journal of Philosophy 31 (3):484-503.
  39. Do We Need African Canadian Philosophy?Chike Jeffers - 2012 - Dialogue 51 (4):643-666.
    I ask whether we need African Canadian philosophy and attempt to provide an answer by considering a series of other questions that can be understood as alternative versions of the initial question. I ask (1) whether we need African Canadian philosophers; (2) whether we need philosophy focused on the African Canadian experience; (3) whether we already have African Canadian philosophy; (4) whether anybody of any background can do African Canadian philosophy; and (5) what African Canadian philosophy will do for us. (...)
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  40. H. Odera Oruka And The Question Of Methodology In African Philosophy: A Critique.Fayemi Ademola Kazeem - 2012 - Thought and Practice: A Journal of the Philosophical Association of Kenya 4 (2):185-204.
    This paper examines the contribution of Henry Odera Oruka, a Kenyan philosopher, to the discourse on the problem of methodology in African philosophy. It interrogates the veracity of various critical reactions to Oruka’s thesis on philosophic sagacity, as well as his rejoinders to some of them. The paper posits that in spite of the formidable critiques against philosophic sagacity as an approach to African philosophy, there are still some aspects of it worthy of note. In building on the strengths of (...)
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  41. African Philosophy: The State of its Historiography.J. Obi Oguejiofor - 2012 - Diogenes 59 (3-4):139-148.
  42. Race Ideology and the Conceptualization of Philosophy: The Story of Philosophy in Africa From Placide Tempels to Odera Oruka.Francis E. A. Owakah - 2012 - Thought and Practice: A Journal of the Philosophical Association of Kenya 4 (2):147-168.
    Philosophy in Africa has come a long way. From the 18th and 19th centuries when it was totally ignored or denied altogether, to when it was given a lower status by ethnophilosophers. Today we talk proudly of an African philosophy. What is often forgotten is its history and the players behind its historical moments. This paper tells the story of how racial ideology had defined the course of philosophy in Africa. We are particularly concerned with telling the story of Henry (...)
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  43. Beyond the Lines: Fabien Eboussi Boulaga, a Philosophical Practice = au-Dela des Lignes: Fabien Eboussi Boulaga, Une Pratique Philosophique.Lidia Procesi Xella & Kasereka Kavwahirehi (eds.) - 2012 - Lincom Europa.
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  44. The Role of African Studies Within the Curriculum.Simon Coles - 2011 - Ethos: Social Education Victoria 19 (3):24.
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  45. Reason and Culture: Understanding the African Experience.Emmanuel Chukwudi Eze - 2011 - In Gerard Walmsley (ed.), African Philosophy and the Future of Africa. Council for Research in Values and Philosophy.
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  46. The Historical Development of the Written Discourses on Ubuntu.Christian Bn Gade - 2011 - South African Journal of Philosophy 30 (3):303-329.
    In this article, I demonstrate that the term ‘ubuntu’ has frequently appeared in writing since at least 1846. I also analyse changes in how ubuntu has been defined in written sources in the period 1846 to 2011. The analysis shows that in written sources published prior to 1950, it appears that ubuntu is always defined as a human quality. At different stages during the second half of the 1900s, some authors began to define ubuntu more broadly: definitions included ubuntu as (...)
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  47. Review of Barry Hallen’s A Short History of African Philosophy. [REVIEW]D. A. Masolo - 2011 - Thought and Practice: A Journal of the Philosophical Association of Kenya 3 (1):165-171.
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  48. Tempels' Philosophical Racialism.B. Matolino - 2011 - South African Journal of Philosophy 30 (3):330-342.
    Placide Tempels’ Bantu Philosophy has largely been met with hostility from African philosophers. Whilst Tempels intended to show that the Bantu were not only capable of thinking, but also that they had a distinct and coherent philosophy of their own, his project seems to have achieved exactly the opposite. Temples’ project sought to expose the racism of thinkers such as Lucien Levy-Bruhl, thereby raising the African to the same status as the Westerner. However, his efforts have been rejected for a (...)
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  49. ‘Philosophy and Tradition in Africa’: Critical Reflections on the Power and Vestiges of Colonial Nomenclature.Pascah Mungwini - 2011 - Thought and Practice: A Journal of the Philosophical Association of Kenya 3 (1):1-19.
    The colonial narrative in Africa is replete with instances and processes of naming that were used not only to construct social realities and produce power and privilege, but also to inscribe, reify or denigrate African cultures. This work examines how the discourse of naming, specifically terms selected, stipulatively defined and applied by Western colonialists and early Western anthropologists, continue to sustain ambivalent attitudes towards the African heritage. It analyses the way in which the popular term and prefix ‘traditional’ is used (...)
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  50. Postethnophilosophy.Sanya Osha (ed.) - 2011 - Rodopi.
    This book makes a bold announcement for the beginning of a postethnophilosophical phase in modern African thought.
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