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  1. Reincarnation in an African Metaphysics.G. E. Azenabor - forthcoming - Metaphysics, Phenomenology and African Philosophy. Ibadan: Hope Pub.
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  2. Recent Work in African Philosophy: Its Relevance Beyond the Continent.Thaddeus Metz - 2021 - Mind 130 (518):639-660.
    In this article I critically discuss some recent English language books in African philosophy. Specifically, I expound and evaluate key claims from books published by sub-Saharan thinkers since 2017 that address epistemology, metaphysics, and value theory and that do so in ways of interest to an audience of at least Anglo-American-Australasian analytic philosophers. My aim is not to establish a definitive conclusion about these claims, but rather to facilitate cross-cultural engagement by highlighting their relevance particularly to many western philosophers and (...)
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  3. Traditional African Religion as a Neglected Form of Monotheism.Thaddeus Metz & Motsamai Molefe - 2021 - The Monist 104 (3):393–409.
    Our aims are to articulate some core philosophical positions characteristic of Traditional African Religion and to argue that they merit consideration as monotheist rivals to standard interpretations of the Judeo-Christian-Islamic tradition. In particular, we address the topics of how God’s nature is conceived, how God’s will is meant to bear on human decision making, where one continues to exist upon the death of one’s body, and how long one is able to exist without a body. For each of these topics, (...)
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  4. Review of "Paulin Hountondji: African Philosophy as Critical Universalism" by Franziska Dübgen and Stefan Skupien. [REVIEW]Zeyad El Nabolsy - 2020 - Marx and Philosophy Review of Books 2020:1-7.
    Franziska Dübgen and Stefan Skupien have written a much needed overview of Paulin Hountondji’s work. While Hountondji is quite well known for his critique of ethnophilosophy, his later intellectual work on scientific dependency and his political writings are not as well known to non-specialist Anglophone readers. This partially stems from the fact that while his later work on scientific dependency has been translated into English, it has been published in the form of short articles or through transcribed interviews, which makes (...)
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  5. Beyond Hermes: Metaphysics in a New Key.Bryan Mukandi - 2019 - Utafiti 14 (1):152-168.
    The following pages engage a hermeneutic approach to African philosophy, focusing on the work of Tsenay Serequeberhan. At the heart of the discussion is the question of where to locate such an approach in the existing philosophical literature. Does this way of working render African philosophy a European enterprise? Giving an affirmative response, the writings of Paulin Hountondji, which draw upon Husserlian phenomenology, are taken up as an alternative response to questions raised here about the meaning and methods of hermeneutics. (...)
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  6. African Eschatology: Igbo Perspective.Aloysius Ezeoba - 2018 - Charleston, SC: CreateSpace Independent Publishing Platform.
    Eschatology is the study of end things—death and what lies beyond. Nearly all religions tackle the topic in one way or another. Theologians debate the different concepts of death, interment rituals, funeral rituals, final judgment, and the afterlife. Traditional African religions are no exception. -/- However, among scholars, the subject of African eschatology has lacked consistency and a coherent view. African Eschatology presents the concepts of end things as they are viewed in Africa as a whole but focuses especially on (...)
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  7. What Is the Essence of an Essence? Comparing Afro-Relational and Western-Individualist Ontologies.Thaddeus Metz - 2018 - Synthesis Philosophica 65 (1):209-224.
    The dominant view amongst contemporary Western philosophers about the essence of a natu­ ral object is that it is constituted by its intrinsic properties. The ontological approach salient in the African philosophical tradition, in contrast, accounts for a thing’s essence by appeal to its relational properties. The Afro­relational ontology is under­developed, with the primary aim of this article being to help rectify that weakness. Specifically, this article’s aims are: to articulate an African approach to understanding the essence of a concrete, (...)
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  8. Review of "Rebirth and the Stream of Life" by Mikel Burley. [REVIEW]Lloyd Strickland - 2018 - Numen 65:617-619.
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  9. Black Bodies Matter: A Reading of Ta-Nahisis Coates's Between the World and Me.Jill Gordon - 2017 - Graduate Faculty Philosophy Journal 38 (1):199-221.
    Some scholars read the black body as constructed by white consciousness or perceptions; Coates indicates, to the contrary, that violence against the black body and threats to black embodiment ground and make possible particular ideations of race and (white) American self-concepts. Coates takes an implicitly anti-Hegelian, anti-DuBoisian stance against any spirit or history that might redeem or affirm the black body as the grounding of black experience. Like repeated speech-acts, bodily violence is “world creating.” Although material treatment of bodies and (...)
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  10. Good and Beautiful: A Moral-Aesthetic View of Personhood in African Communal Traditions.Polycarp Ikuenobe - 2016 - Essays in Philosophy 17 (1):125-163.
    I articulate an African view of personhood that combines beauty and goodness–aesthetic and moral features. I discuss the idea of communalism, which provides the social and moral values and belief system that give meaning to this view of personhood. I use ideas from some African ethnic traditions, or some people’s account of these traditions, as examples to illustrate this view. The similarities in these examples from different ethnic traditions indicate that it is reasonable to characterize this view as a common (...)
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  11. Teaching African Philosophy Alongside Western Philosophy: Some Advice About Topics and Texts.Thaddeus Metz - 2016 - South African Journal of Philosophy 35 (4):490-500.
    In this article, I offer concrete suggestions about which topics, texts, positions, arguments and authors from the African philosophical tradition one could usefully put into conversation with ones from the Western, especially the Anglo-American. In particular, I focus on materials that would make for revealing and productive contrasts between the two traditions. My aim is not to argue that one should teach by creating critical dialogue between African and Western philosophers, but rather is to provide strategic advice, supposing that is (...)
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  12. Thanatology: The Igbo/African Metaphysics Sense and Value of Death.Matthew C. Chukwuelobe - 2014 - Open Journal of Philosophy 4 (1):85-89.
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  13. Reawakening African Cultural Practices Towards Global Harmony: Role of Kinship.Joseph O. Fashola - 2014 - American Research Institute for Policy Development 3 (2):101-113.
    It is almost impossible to conceive of a people without culture for this would mean that such people do not experience or have any knowledge about the world. Culture determines the perspective or purview through which the world around a people is understood. It shapes their values, practices, behaviours, beliefs, attitudes, perceptions, and conduct. There are variations in the way Africans view the world but within these variations, several common themes are evidently visible giving room for unity in diversity. Some (...)
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  14. The Problem of Destiny in Akan and Yoruba Traditional Thoughts: A Comparative Analysis of the Works of Wiredu, Gyekye and Gbadegesin.M. H. Majeed - 2014 - Journal of Philosophy and Culture 5 (1):43-66.
    Many African scholars have expressed varied thoughts about the concept of a person, specifically about that which constitutes a person in African philosophy. These philosophers include Kwasi Wiredu, Kwame Gyekye and Segun Gbadegesin. What they have in common, though, is that their ideas on the concept of a person issue largely from the traditional philosophies of some West African peoples. Wiredu and Gyekye reflect on Akan conceptions while Gbadegesin carries out his discussions from the Yoruba cultural perspective. This paper examines (...)
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  15. THE WORD IN AFRICAN ONTOLOGY.Ebo Socrates - 2014 - Nnamdi Azikiwe Journal of Philosophy 12 (1):1-9.
    THE WORD IN AFRICAN ONTOLOGY Socrates Ebo, PhD ABSTRACT The word in African ontology is more than mere expression of sounds. It is a being which is intra-mental and extra-mental. It is a creation of human mind and the human lips. But it is also an independent entity with enormous causal powers in the African universe of forces. It is an art as well as a means of communication. It is the embodiment of the history of the African community. Embedded (...)
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  16. Maduabuchi Dukor and the Legacies of Ontological Practices in African Thought System.Adebayo Aina - 2013 - Open Journal of Philosophy 3 (1):168.
    A challenge human existence is confronted in contemporary society is the justification of a coherent social order. Most of these justifications have been grounded, over time, on natural approach to the neglect of the African ontological practice. This natural reference fails to account for the ontological practice premised on African belief system which reconciles the natural and spiritual aspects of human existence. The study adopts the analytic approach in philosophy which evolves a clarification of the ontological concept within the African (...)
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  17. A Re-Interpretation of African Philosophical Idea of Man and the Universe: The Yoruba Example.Michael Aina Akande - 2013 - Open Journal of Philosophy 3 (1):140.
    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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  18. African Metaphysics and Theocracy: A Case Study of Theocratic Politics in Ogba Land, Rivers State, Nigeria.Uche A. Dike - 2013 - Open Journal of Philosophy 3 (1):81.
    The modus operandi of this paper is centered on governance and the metaphysical forces in Ogba Land. In other words the main focus of the article is that theocracy is concomitant with Ogba metaphysics. The salient points discussed include Maduabuchi Dukor’s reflection on African cosmic environment as posited in Dukor’s four great works on African philosophy. Others include Jewish theocratic tradition, Islamic theocratic tradition and Ogba theocracy and metaphysics in the light of Dukor’s philosophy. The researcher adopted the literature approach (...)
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  19. African and Non-African Time: To Contrast or Not to Contrast?: The Geo-Political Convenience of Conceptual Dichotomization.Helen Lauer - 2013 - Thought and Practice: A Journal of the Philosophical Association of Kenya 5 (1):1-24.
    This essay offers a critique of the controversial proposal that peculiarities in African thought concerning time have a negative impact upon African economic development. The proposal under scrutiny takes the form of two corollaries whose notoriety dates back to John S. Mbiti’s infamous claim that African cultures lack an indigenous concept of the distant future. It is shown that these joint hypotheses appear to be either self-refuting or false. In consequence, the proposal that a cross-cultural scrutiny of time will reveal (...)
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  20. Questioning African Attempts to Ground Ethics on Metaphysics.Thaddeus Metz - 2013 - In John Bewaji & Elvis Imafidon (eds.), Ontologized Ethics: New Essays in African Meta-Ethics. Rowman & Littlefield Publishers. pp. 189-204.
    In the literature on African moral philosophy, it is common to find normative conclusions about the way we ought to act directly drawn from purported metaphysical facts about the nature of ourselves and the world. For example, Kwame Gyekye, the most influential sub-Saharan political philosopher, attempts to defend moderate communitarianism, roughly the view that agents have strong duties to support others in ways that do not violate human rights, by contending that it follows from the dual nature of the self (...)
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  21. Eternal Return and Ilo Uina—Nietzsche and Igbo African Thought Implications for Cross-Cultural Philosophizing.Matthew C. Chukwuelobe - 2012 - Philosophy Today 56 (1):39-48.
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  22. Black Consciousness Movement’s Ontology.Mabogo P. More - 2012 - Philosophia Africana 14 (1):23-39.
  23. Sophie Oluwole: een politiek filosoof.Louise Muller - 2012 - In Vrouwelijke Filosofen. Amsterdam, Nederland: pp. 441-446.
    Politiek filosofe en kritisch traditionaliste, onderzocht Afrikaanse orale literaire tradities op hun filosofische betekenis. Maakt zich sterk voor een authentieke Afrikaanse filosofie. Sophie Oluwoles ouders waren beiden afkomstig uit de staat Edo in het zuidwesten van Nigeria. Oluwole zelf werd geboren in het dorp Igbara Oke in de naburige staat Ondo, waar zij ook haar lagere en middelbare school doorliep. In 1964 trouwde zij met een eveneens Nigeriaanse wetenschapper. Ze vertrok nog in hetzelfde jaar naar Moskou, waar haar man een (...)
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  24. Democratic Leadership and the African Metaphysical Reality.Osam Edim Temple - 2012 - Philosophia Africana 14 (2):125-142.
  25. Eschatological Thinking and the Notion of the Afterlife in African Thought System.C. Agulanna - 2011 - Sophia: An African Journal of Philosophy 11 (1).
  26. The Concept as Object, Mode, and Catalyst in African Philosophy.Bruce B. Janz - 2011 - In Gerard Walmsley (ed.), African Philosophy and the Future of Africa. Council for Research in Values and Philosophy. pp. 171.
  27. Contemporary African Philosophy.Thaddeus Metz - 2011 - In Duncan Pritchard (ed.), Oxford Bibliographies Online.
  28. Reflection on Euthanasia: Western and African Ntomba Perspectives on the Death of a Chief.Louis-jacques Bogaert Deogratias Biembe Bikopvano - 2010 - Developing World Bioethics 10 (1):42-48.
    Largely, the concept of energy or vital force, as first analysed by Placide Tempels in Bantu Philosophy , permeates most African ontology systems, worldviews and life views. The Ntomba Chief is chosen because of his above average vital force. This puts him in the position of intermediary between the Supreme Being, the ancestors, and his subordinates. The waning of his energy is incompatible with his position because his energy is that of his tribe. When installed, he takes an oath that, (...)
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  29. Ubuntu Existentiel: Référentiel Identitaire Pour le Développement des Peuples Africains.Bongo Ondimba & A. Anicet - 2010 - Groupe Obany.
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  30. Belief in the Spirits of the Dead in Africa: A Philosophical Interpretation.Crispinous Iteyo - 2009 - Thought and Practice: A Journal of the Philosophical Association of Kenya 1 (1):151-163.
    This paper offers a philosophical interpretation of belief in the spirits of the dead in Africa, with a view to identifying rational grounds for accepting or rejecting them. This endeavour is premised on the view that in this rapidly changing world,philosophy should inquire not only in to theoretical problems, but also into practical ones. Plato and Aristotle’s theories of the soul being some of the most carefully discussed philosophical theories on immortality or lack of it, will provide the background of (...)
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  31. Anton Wilhelm Amo’s Ontology.Andrej Krause - 2009 - Philosophia Africana 12 (2):141-157.
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  32. The Influence of Igbo Metaphysics on the Writings of Chinua Achebe.J. O. J. Nwachukwu-Agbada - 2008 - Philosophia Africana 11 (2):157-169.
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  33. The Place of Myths and Symbols in African Conception of Reality.C. N. Okolie - 2008 - Sophia: An African Journal of Philosophy 10 (1).
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  34. African Concept of Life and Death: To Live is Necessary, to Die is Inevitable.Charles M. Ezekwugo - 2007 - Cecta Nig..
  35. Natural and Supernatural: Intersections Between the Spiritual and Natural Worlds in African Witchcraft and Healing with Reference to Southern Africa.T. S. Petrus & D. L. Bogopa - 2007 - Indo-Pacific Journal of Phenomenology 7 (1):1-10.
    For generations, African beliefs and practices regarding witchcraft and traditional healing have been located at the intersection between the natural world and the supernatural world. Despite the impact of both colonialism and, in the contemporary context, modernization, the complex interplay between these worlds has not been reduced. The interaction between nature and religion, as a facet of culture, has long been a subject of inquiry in anthropology, and nowhere is this more evident than in the study of African witchcraft and (...)
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  36. 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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  37. Metaphysical Issues in African Philosophy.Adebola B. Ekanola - 2006 - In Olusegun Oladipo (ed.), Core Issues in African Philosophy. Hope Publications.
  38. A Naturalistic Interpretation of the Yoruba Concepts of Ori.Adebola Babatunde Ekanola - 2006 - Philosophia Africana 9 (1):41-52.
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  39. Kalumba, Mbiti, and a Traditional African Concept of Time.Parker English - 2006 - Philosophia Africana 9 (1):53-56.
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  40. Language, Reality and Truth: The African Point of View.Bert Hamminga - 2005 - Poznan Studies in the Philosophy of the Sciences and the Humanities 88 (1):85-116.
    In the traditional African view, words and sentences are not viewed as being liable to objective reflective truth/falsehood-judgments. It is not a person-word-reality-view, but a person-word-person-view: the sender's words are units of orally produced energy that have the power to improve or degenerate the receiver's vitality. Words received can make you more powerful by increasing your confidence and your control over your environment. But they can equally well harm (parts of) you, by discouraging you in certain endeavors. From the traditional (...)
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  41. Okere on the Self : A Hermeneutical Approach to an Ontological Question.Godfrey Igwebuike Onah - 2005 - In Theophilus Okere, J. Obi Oguejiofor & Godfrey Igwebuike Onah (eds.), African Philosophy and the Hermeneutics of Culture: Essays in Honour of Theophilus Okere. Distributed in North America by Transaction Publishers.
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  42. Philosophy and the Igbo World.B. Abanuka - 2004 - Spiritan Publications.
    Preface -- The reality of God -- Status of the Gods -- Ancestors -- Human destiny and self-fulfillment -- Ozo as idealism -- Ozioko as realism -- Order -- Bibliography -- Index.
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  43. Personal Identity in African Metaphysics.Leke Adeofe - 2004 - In Lee M. Brown (ed.), African Philosophy: New and Traditional Perspectives. Oxford University Press. pp. 69--83.
  44. Akan and Euro-American Concepts of the Person.Kwame Anthony Appiah - 2004 - In Lee M. Brown (ed.), African Philosophy: New and Traditional Perspectives. Oxford University. pp. 21--34.
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  45. Metaphysics of the Ndi-Igbo.Cajethan Ndubuisi - 2004 - Philosophy Pathways 93.
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  46. African Vitalogy: The African Mind and Spirituality.Martin Nkafu Nkemnkia - 2004 - Analecta Husserliana 83:265-287.
  47. African Traditional Metaphysics.G. Ozumba - 2004 - Quodlibet 6.
    Our attempt in this paper is to reconstruct African traditional Metaphysics. The main problematic has to do with whether we can in any meaningful and coherent manner talk about a traditional metaphysics that covers or incorporates the inevitable nuances that go with cultural and individual differences. We have adopted the principles of charity where in hermeneutical studies we are allowed to carry out our interpretation with some sense of liberalism and assumption which is not harmful to the letter and spirit (...)
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  48. Self as a Problem in African Philosophy.Metaphysical Thinking In Africa - 2002 - In P. H. Coetzee & A. P. J. Roux (eds.), Philosophy from Africa: a text with readings. Oxford University Press.
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  49. Metaphysics, Religion, and Yoruba Traditional Thought.in Non-Human Agencies Belief & in an African Powers - 2002 - In P. H. Coetzee & A. P. J. Roux (eds.), Philosophy from Africa: a text with readings. Oxford University Press.
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  50. Themes in African Metaphysics.Lesiba J. Teffo & Abraham Pj Roux - 2002 - In P. H. Coetzee & A. P. J. Roux (eds.), Philosophy from Africa: a text with readings. Oxford University Press.
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1 — 50 / 103