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  1. Theoretical Underpinnings of Wiredu’s Empiricalism.Richmond Kwesi - forthcoming - UTAFITI Journal of African Perspectives.
    Wiredu uses the term ‘empiricalism’ to characterize a mode of thinking that is essentially empirical in orientation but admits non-transcendental metaphysical categories and existents into its systems of thought. Wiredu finds evidence of this mode of thinking in the Akan language. The central question I engage with in this paper is this: what makes empiricalism a plausible system of thought that has universal validity and intelligibility? I argue that the plausibility and universality of empiricalism is evident in Wiredu’s logical and (...)
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  2. Professor.Yemi-D. Prince/Ogunyemi - forthcoming - Encyclopedia Britannica.
    This is the proto-history philosophy of the Yoruba people from the days of Divinity-Philosopher Oduduwa, the pioneer of the Yoruba philosophy and the first king of Yoruba nation.
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  3. For Us, By Us.Bryan Mukandi - 2021 - Theoria 68 (168):86-110.
    This article examines the Australian ‘Continental Philosophy’ community through the lens of the Azanian philosophical tradition. Specifically, it interrogates the series of conversations around race and methodology that arose from the 2017 Australasian Society for Continental Philosophy conference. At the heart of these were questions of place, race, Indigeneity, and the very meaning of ‘Continental Philosophy’ in Australia. The pages that follow pursue those questions, grappling with the relationship between the articulation of disciplinary bounds and the exercise of colonial power. (...)
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  4. Césaire’s Contribution to African Philosophy.Frederick Ochieng’-Odhiambo - 2021 - Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 10 (1):35-54.
    The essay explicates Aimé Césaire’s contribution to the discipline of African philosophy, which ironically, is unknown to many scholars within African philosophy, especially in Anglophone Africa. In his Return to my Native Land, Césaire introduced two new concepts: “négritude” and “return”. These would later turn out to be crucial to the discourse on African identity and African philosophy. In his Discourse on Colonialism, Césaire raised two very closely related objections against Placide Tempels’ Bantu Philosophy. His first dissatisfaction was that Tempels (...)
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  5. Filosofia africana: alla ricerca dell'elefante.Michele Ramadori - 2021 - Voci Globali 1.
    A un certo momento della Storia, l’essere umano ha iniziato a domandarsi perché i fenomeni esistevano e come funzionavano senza ricorrere a spiegazioni mitico-religiose, ma osservandoli e descrivendoli. Per molti storici questo metodo è divenuto sistematico nelle colonie greche del VI sec. A. C. e così sarebbe nata la filosofia. L’articolo indaga lo sviluppo storico di questo metodo razionale e sistematico in Africa e tra gli intellettuali africani, cercando di testimoniare la millenaria storia della filosofia africana. Nel ‘900 il dibattito (...)
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  6. Using the Concepts of Hermeneutical Injustice and Ideology to Explain the Stability of Ancient Egypt During the Middle Kingdom.Zeyad El Nabolsy - 2020 - Journal of Historical Sociology 2020:1-26.
    This paper argues that the relative stability of ancient Egyptian society during the Middle Kingdom (c.2055 – 1650 BC) can in part be explained by referring to the phenomenon of hermeneutical injustice, i.e., the manner in which imbalances in socio‐economic power are causally correlated with imbalances in the conceptual scheme through which people attempt to interpret their social reality and assert their interests in light of their interpretations. The court literature of the Middle Kingdom is analyzed using the concepts of (...)
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  7. Community, Individuality, and Reciprocity in Menkiti.Thaddeus Metz - 2020 - In Edwin Etieyibo & Polycarp A. Ikuenobe (eds.), Menkiti on Community and Becoming a Person. Rowman and Littlefield. pp. 131-145.
    For four decades Ifeanyi Menkiti has addressed the question of which sort of community constitutes personhood from a characteristically African perspective. In this chapter, I critically discuss the conceptions of how one acquires personhood through community that Menkiti has advanced, in search of the one that would most enable him to avoid prominent moral objections made to his views over the years. In particular, his account of personhood has been criticized for insufficiently accommodating individual difference, most recently in respect of (...)
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  8. More Things in Heaven and Earth: Spirit Possession, Mental Disorder, and Intentionality.Mohammed Abouelleil Rashed - 2020 - Journal of Medical Humanities 41 (3):363-378.
    Spirit possession is a common phenomenon around the world in which a non-corporeal agent is involved with a human host. This manifests in a range of maladies or in displacement of the host's agency and identity. Prompted by engagement with the phenomenon in Egypt, this paper draws connections between spirit possession, and the concepts of personhood and intentionality. It employs these concepts to articulate spirit possession, while also developing the intentional stance as formulated by Daniel Dennett. It argues for an (...)
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  9. William Abraham: The Mind of Africa. [REVIEW]Richmond Kwesi - 2019 - Contemporary Journal of African Studies 6:158-162.
    A journey through The Mind of Africa offers one a breath-taking scenery of the cultural traditions, practices, and conceptions of African societies. Interlacing his exposition with proverbs and sayings, Abraham offers unique perspectives and interpretations of the Akan culture and conceptual scheme – Akan cultural values, social and political institutions, metaphysical conceptions of man and society – as paradigmatic of the culture and conceptual schemes of African societies. But crucially, Abraham reveals, examines, and rejects, a plethora of unfounded notions about (...)
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  10. H. Odera Oruka and the Right to a Human Minimum: A Sagacious Quest for Global Justice.Michael Mburu - 2018 - Dissertation, Duquesne University
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  11. The African Origins of Greek Philosophy: Ancient Egypt in Retrospect.Nicholas Anakwue - 2017 - Phronimon 18:167-180.
    The demand of philosophizing in Africa has faced a history of criticism that has been particularly Eurocentric and strongly biased. However, that trend is changing with the emergence of core philosophical thinking in Africa. This paper is an attempt to articulate a singular issue in this evolution— the originality of African philosophy, through ancient Egypt and its influence on Greek philosophy. The paper sets about this task by first exposing the historical debate on the early beginnings of the philosophical enterprise, (...)
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  12. History of African Philosophy.Jonathan O. Chimakonam - 2017 - Internet Encyclopedia of Philosophy.
    History of African Philosophy This article traces the history of systematic African philosophy from the early 1920s to date. In Plato’s Theaetetus, Socrates suggests that philosophy begins with wonder. Aristotle agreed. However, recent research shows that wonder may have different subsets. If that is the case, which specific subset of wonder inspired the beginning of … Continue reading History of African Philosophy →.
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  13. The Best of Both Worlds: Philosophy in African Languages and English Translation.Gail Presbey - 2017 - APA Newsletter on Indigenous Philosophy 16 (2):7-14.
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  14. An Essay Concerning the Foundational Myth of Ethnophilosophy.Aribiah David Attoe - 2016 - Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 5 (1):100-108.
    Ethnophilosophy, although glorified by some African philosophers, remains a problem in our undertakings in African philosophy. In its infancy, the problem revolved around the call for a total decolonization of African thought and philosophy, which eventually led to the proliferation of a vast array of mostly descriptive literature about the cultural views and practices of the African, sold to us as not only philosophy but genuine African philosophy. In more recent times, due to the growing development of African philosophy, this (...)
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  15. Cinco Dificultades Para Construir la Historia de la Filosofía Africana.Antonio de Diego Gonzalez - 2013 - Contrastes: Revista Internacional de Filosofía 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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  16. Religion and Chieftaincy.Louise Muller - 2013 - Münster, Duitsland: Lit Verlag.
    "Based on extensive research in primary and secondary sources and on field research in Ghana, including more than 40 interviews, and applying her formidable expertise in African history, philosophy, historical anthropology and religious studies, Dr Louise Müller has produced a superb analysis of the history and transformation of the roles of chieftaincy in the religious institutions, rituals and ideas among the Asante." David E. Skinner, Professor of History - African and Islamic Studies. (Santa Clara University, USA .
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  17. Foreword: In Memory: The Significance of Claude Sumner SJ’s Contribution to Africa Philosophy.Gail Presbey & George F. McLean - 2013 - In Bekele Gutema & Charles Verharen (eds.), African Philosophy in Ethiopia Ethiopian Philosophical Studies II with A Memorial of Claude Sumner. Washington, DC, USA:
    This article highlights the long accomplishments of Claude Sumner, S.J. in the field of African philosophy. During his lifetime he published over 33 books and 184 articles. He lived and worked in Ethiopia for 44 years. He translated into English and analysed several key historical works in Ethiopian philosophy, written originally in Ge’ez. He argued that modern rationalist philosophy began in Africa with Zera Yacob at the same time that it began in France with Descartes. He then set to work (...)
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  18. African Philosophy of Education Reconsidered: On Being Human.Yusef Waghid - 2013 - Routledge.
    Much of the literature on the African philosophy of education juxtaposes two philosophical strands as mutually exclusive entities; traditional ethnophilosophy on the one hand, and ‘scientific’ African philosophy on the other. While traditional ethnophilosophy is associated with the cultural artefacts, narratives, folklore and music of Africa’s people, ‘scientific’ African philosophy is primarily concerned with the explanations, interpretations and justifications of African thought and practice along the lines of critical and transformative reasoning. These two alternative strands of African philosophy invariably impact (...)
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  19. A History of African Philosophy.B. Abanuka - 2011 - Spiritan Publications.
  20. The Historical Development of the Written Discourses on Ubuntu 1.Cbn 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 (...)
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  21. Philosophic Sagacity and Intercultural Philosophy: Beyond Odera Oruka.Pius Mosima - 2011 - Leiden, Netherlands: African Studies Centre.
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  22. Traditional Institutions and the State of Accountability in Africa.George Bn Ayittey - 2010 - Social Research: An International Quarterly 77 (4):1183-1210.
    Mythology about Africa still persists. It served colonial interests to portray African natives as "savages" with no history and their indigenous institutions as "backward and primitive." Therefore, colonialism was "good" for them as it "civilized" them and freed them from their "terrible and despotic" traditional rulers. Of course, much of this mythology has been tossed into the trash bin. African natives not only had history but also viable traditional institutions which enabled them to survive through the centuries. Ghana, Mali, Songhai (...)
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  23. Odera Oruka’s Philosophic Sagacity: Problems and Challenges of Conversation Method in African Philosophy.Godwin Azenabor - 2009 - Thought and Practice: A Journal of the Philosophical Association of Kenya 1 (1):69-86.
    This paper examines the implications and challenges of Odera Oruka’s conversation approach to the study of contemporary African philosophy as enunciated in his “Philosophic sagacity”. In Oruka’s method, African philosophy is conceived as a joint venture and product of both the ancient and modern Africanphilosophers. Consequently, it utilizes interview, discussion and dialogue.
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  24. Narrative and Experience of Community as Philosophy of Culture.D. A. Masolo - 2009 - Thought and Practice: A Journal of the Philosophical Association of Kenya 1 (1):43-68.
    This paper argues that the distinctive feature of African philosophising is a communitarian outlook expressed through various forms of narrative. The paper firstillustrates the close relationship between narrative and community in the African cultural milieu. It then goes on to examine the way in which African academics invarious fields have employed the narrative technique in their works. Next, the paper urges that through migration to European and American institutions of higherlearning, African philosophers have had a significant impact on Western philosophy. (...)
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  25. 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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  26. An Afrocentric Manifesto.Molefi K. Asante - 2007 - Polity.
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  27. The Other From Within.Whitney Battle-Baptiste - 2007 - In John Jameson & Sherene Baugher (eds.), Past Meets Present. Springer. pp. 101-106.
  28. The Enlightenment Gaze: Africans in the Mind of Western Philosophy.J. Obi Oguejiofor - 2007 - African Philosophy 10 (1):31-36.
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  29. Some Methodological Issues in the History of African Philosophy.Adeshina Afolayan - 2006 - In Olusegun Oladipo (ed.), Core Issues in African Philosophy. Hope Publications. pp. 21--40.
  30. Understanding and Ontology in Traditional African Thought.Lee Brown - 2006 - In M. Brown Lee (ed.), African Philosophy: New and Traditional Perspectives.
    This essay discusses how ontological commitments within modern Western culture are no less problematic than those within traditional African cultures. Each posits unobservable entities to explain the experiential world, and neither has ready access to those posits held as grounding or as otherwise determining what is experienced. It looks at the conceptions of persons in Western and African traditions and suggests that each tradition can learn from the other.
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  31. Anton Wilhelm Amo.W. E. Abraham - 2004 - In Kwasi Wiredu (ed.), A Companion to African Philosophy. Blackwell. pp. 191-99.
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  32. Contemporary Anglophone African Philosophy: A Survey.Barry Hallen - 2004 - In Kwasi Wiredu (ed.), A Companion to African Philosophy. Blackwell. pp. 99--148.
    A broad survey of contemporary African philosophy on the basis of methodologies and their applications.
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  33. A Short History of African Philosophy.Jennifer L. Welsh - 2004 - International Studies in Philosophy 36 (4):118-119.
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  34. 'Broad'and 'Strict'Distinctions Proposed by Claude Sumner Regarding Ethiopian and African Philosophy.Gail Presbey - 2002 - In Claude Sumner & Samuel Wolde Yohannes (eds.), Perspectives in African Philosophy: An Anthology on. Addis Ababa, Ethiopia: Addis Ababa University. pp. 76-88.
    This paper will put forward to new audiences the core of Claude Sumner's thesis regarding philosophy in the "broad" and "narrow" senses, the former referring to wisdom and the sapiential tradition. It will look at Sumner's role in popularizing early Ethiopian texts in a project meant to debunk preconceptions that Africa has no written history of philosophy. Nevertheless Sumner does not limit himself to written texts in the Ethiopian tradition, but has branched out into collecting and analyzing the oral traditions (...)
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  35. Culture in Retrospect: Festschrift in Honor of E. D. Prinsloo.A. P. J. Roux & P. H. Coetzee (eds.) - 2001 - Unisa Press.
    In the past, African philosophy did not really form part of the philosophical scene in South Africa. It had no place on the programmes of the South African Philosophical Society and no articles on it were published in the South African Journal of Philosophy. However, it became clear to Prof. Prinsloo and the members of his Department of Philosophy at the University of South Africa that this situation was untenable. The department accepted the task as a departmental research project of (...)
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  36. H. Odera Oruka on Moral Reasoning.Gail M. Presbey - 2000 - Journal of Value Inquiry 34 (4):517-528.
    It is worth exploring the longstanding preoccupation with the future that can be found throughout H. Odera Oruka's writings, especially the writings to be found in a retrospective collection of his essays on which he was working at the time of his death, Practical Philosophy: In Search of An Ethical Minimum. This practice of tracing the future results of actions of which people are presently engaged, in order to determine whether a change of course is needed, is not something that (...)
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  37. Igbo People Their Origin and Culture Area.John Anenechukwu Umeh - 1999
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  38. The African Philosophy Reader: A Text with Readings.P. H. Coetzee & A. P. J. Roux (eds.) - 1998 - London: Routledge.
    Divided into eight sections, each with introductory essays, the selections offer rich and detailed insights into a diverse multinational philosophical landscape. Revealed in this pathbreaking work is the way in which traditional philosophical issues related to ethics, metaphysics, and epistemology, for instance, take on specific forms in Africa's postcolonial struggles. Much of its moral, political, and social philosophy is concerned with the turbulent processes of embracing modern identities while protecting ancient cultures.
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  39. An Afrocentric Study of the Philosophy of Edward Wilmot Blyden.James Conyers - 1998 - Dissertation, Temple University
    Contrary to popular views the Afrocentric paradigm of thinking as a vehicle for social change is not a twentieth century phenomenon. In fact, the first practical conceptualization of the possibilities of Afrocentric thought can be traced back to the nineteenth century writings of Edward Wilmot Blyden. It is within the corpus of Blydenic philosophy that we find the first holistic attempt to analyze and address the issues facing the African race from an Afrocentric perspective. ;Blyden's life and activities are examples (...)
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  40. African Civilizations Between the Winds of East and West.Babacar Diop - 1998 - Diogenes 46 (184):19-28.
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  41. Search for Greener Pastures: Igbo and African Experience.Nathaniel I. Ndiokwere - 1998
  42. Emerging Issues in African Philosophy.Olusegun Oladipo - 1998 - International Philosophical Quarterly 38 (1):67-75.
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  43. African Philosophy's Search for Identity: Existential Considerations of a Recent Effort.Lewis R. Gordon - 1997 - CLR James Journal 5 (1):98-117.
  44. The Life and Times of Anton Wilhelm Amo, the First African (Black) Philosopher in Europe.W. E. Abraham - 1996 - In Molefi K. Asante & Abu S. Abarry (eds.), African Intellectual Heritage: A Book of Sources. Temple University Press. pp. 424-40.
  45. African Intellectual Heritage: A Book of Sources.Molefi Kete Asante & Abu Shardow Abarry (eds.) - 1996 - Temple University Press.
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  46. Mdw Ntr, Divine Speech a Historiographical Reflection of African Deep Thought From the Time of the Pharaohs to the Present.Jacob H. Carruthers - 1995
  47. The African Origin of Greek Philosophy: An Exercise in Afrocentrism.Innocent C. Onyewuenyi - 1993 - University of Nigeria Press.
    Have you ever doubted Greek origin of Western Philosophy or wondered about the irony that Greek government persecuted Socrates and Plato for corrupting the youth? This volume shows that African priest-scholars of the Egyptian Mystery System originated philosophy; that Thales, Pythagoras, Plato, Aristotle lived in Africa and studied under these priests. Some Greek historians: Plutarch, Diogenes Laertius, Herodotus, Plato, Aristotle; and modern writers: William Stace, Alfred Benn, James Breasted, etc. testify to Greeks' studentship in Egypt. Citing Egyptian texts, the author (...)
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  48. Sagacity and African Philosophy.Antony S. Oseghare - 1992 - International Philosophical Quarterly 32 (1):95-104.
  49. African Philosophy: Myth and Reality. [REVIEW]Thomas Riggins - 1984 - International Philosophical Quarterly 24 (3):339-341.
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  50. African Philosophy: An Introduction to the Main Philosophical Trends in Contemporary Africa.Innocent Onyewuenyi - 1983 - International Philosophical Quarterly 23 (2):209-211.
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