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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. Morality, Art, and African Philosophy: A Response to Wiredu.Parker English & Nancy Steele Hamme - forthcoming - African Philosophy: Selected Readings Englewood Cliffs. Nj: Prentice Hall.
  3. African Philosophy and the Universalist Thesis.Michael P. Mueller & Michael L. Bentley - forthcoming - Metaphilosophy.
  4. Custom and Morality: A Comparative Analysis of Some African and Western Conceptions of Morals.Kwasi Wiredu - forthcoming - African Philosophy: Selected Readings, Ed. Mosley, Ag Prentice Hall: Englewood Cliffs.
  5. Dimensions of Poverty: Measurement, Epistemic Injustices, Activism.Valentin Beck, Henning Hahn & Robert Lepenies (eds.) - 2020 - Springer Nature.
    This anthology is an important contribution to the interdisciplinary debate on poverty measurement and alleviation. Absolute and relative poverty—both within and across state boundaries—are standardly measured and evaluated in monetary terms. However, poverty researchers have highlighted the shortfalls of one-dimensional monetary metrics. A new consensus is emerging that effectively addressing poverty requires a nuanced understanding of poverty as a relational phenomenon involving deprivations in multiple dimensions, including health, standard of living, education and political participation. This volume advances the debate on (...)
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  6. 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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  7. The Methodological Significance of Chimakonam’s Ezumezu Logic.Amara Esther Ani - 2019 - Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 8 (2):85-96.
    In this short piece, I argue that Chimakonam’s Ezumezu logic bears methodological significance for African scholarship as a whole. If method rests on logic, and method accounts for the distinction of one knowledge output from another, then the formulation of a system of logic which can creditably be described as African, even if simply in cultural inspiration, would provide for methodological liberation of African scholarship trapped in western knowledge hegemony since colonial times. First, I discuss in simple terms the theory (...)
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  8. Method, Substance, and the Future of African Philosophy.Edwin E. Etieyibo (ed.) - 2018 - Palgrave Macmillan.
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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. On Vernacular Rationality: Gadamer and Eze in Conversation.Peter Amato - 2017 - In Adeshina Afolayan & Toyin Falola (eds.), The Palgrave Handbook of African Philosophy. pp. 303-313.
    In this chapter, Amato explores the concept of “vernacular rationality” introduced by Emmanuel Chukwude Eze in his On Reason: Rationality in a World of Cultural Conflict and Racism. Amato interrogates the different ways this idea can be unfolded, expanded, and developed in the spirit if not the letter of Eze’s employment in relation to Hans-Georg Gadamer’s Philosophical Hermeneutics—in particular, its conception of the role tradition plays in the pursuit of understanding and the idea of hermeneutics as practical philosophy. A more (...)
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  11. 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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  12. Book Review: A Monumental Contribution to the Genre of African Philosophy. [REVIEW]Joseph N. Agbo - 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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  13. Fidelity to Western Metaphysics: A Challenge to Authentic African Existence.Innocent I. Asouzu - 2016 - Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 5 (1):2-16.
    In this paper, I tried to show how Western attitude to reality can be traced to the divisive exclusivist type of mind-set behind Aristotle’s conception of the world. I gesture toward some of the severest consequences of approaching the world with such a mind-set, and how such has complicated matters in some of the major debates in African philosophy. By recourse to ibuanyidanda or complementary philosophy, the author explores ways of addressing some of the challenges approaches of this kind present (...)
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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. A Defence of Wiredu’s Project of Conceptual Decolonisation.Mary Carman - 2016 - South African Journal of Philosophy 35 (2):235-248.
    Calls to decolonise the university and revise what we research and teach is a challenge that ought to be taken up by those working in African philosophy and philosophy in Africa, more generally. Often, the thought is that such decolonisation will involve a complete subversion, destruction or deconstruction of colonial attitudes, processes and concepts. A more moderate proposal for decolonisation of philosophy can be found, however, which is Kwasi Wiredu’s project of conceptual decolonisation. In this paper, I defend the project (...)
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  16. Innocent Onyewuenyi’s “Philosophical Re-Appraisal of the African Belief in Reincarnation”: A Conversational Study.Mesembe Ita Edet - 2016 - Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 5 (1):76-99.
    Reincarnation has received substantial treatment in African philosophy. The dominant view of African scholars and researchers on the subject is that it is a belief that prevails in African culture. The task of this paper is to revisit Innocent Onyewuenyi’s “philosophical reappraisal” of this African belief. Onyewuenyi’s position is that the African communion with ancestors and their influence on their living descendant’s has been incorrectly labeled “reincarnation” by Western anthropologists. But whereas Onyewuenyi portrays the problem as being one of semantics, (...)
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  17. African Philosophy and Proverbs.Edwin Etieyibo - 2016 - Philosophia Africana 18 (1):21-39.
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  18. Hermeneutics in African Philosophy.Ademola Kazeem Fayemi - 2016 - Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 5 (2):2-18.
    The aim of this paper is to re-examine the hermeneutic in the ongoing discourse on methodology in African philosophy. The diverse understanding of hermeneutics is not only limited to Western philosophy; in the few decades of its history in African philosophy, hermeneutics has also assumed different meanings. This paper discusses not only the historical evolution and development of hermeneutists in the West, but also the African hermeneutists: Tsenay Serequeberhan, Okonda Okolo, Sophie Oluwole, Raphael Madu, and Bruce Janz. Through a comparative (...)
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  19. Statues Also Die.Pierre-Philippe Fraiture - 2016 - Journal of French and Francophone Philosophy 24 (1):45-67.
    “African thinking,” “African thought,” and “African philosophy.” These phrases are often used indiscriminately to refer to intellectual activities in and/or about Africa. This large field, which sits at the crossroads between analytic philosophy, continental thought, political philosophy and even linguistics is apparently limitless in its ability to submit the object “Africa” to a multiplicity of disciplinary approaches. This absence of limits has far-reaching historical origins. Indeed it needs to be understood as a legacy of the period leading to African independence (...)
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  20. The Politics of Doing Philosophy in Africa: A Conversation (Repr.).Ward Jones & Thaddeus Metz - 2016 - In Mogobe Ramose (ed.), Contrasts and Contests about Philosophy. Routledge. pp. 148-160.
    Reprint of an article first appearing in the South African Journal of Philosophy (2015).
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  21. 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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  22. 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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  23. Questioning the Validity, Veracity and Viability of the Case for “Cogno-Normative Epistemology”: A Conversation with Chimakonam.Victor C. A. Nweke - 2016 - Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 5 (1):109-117.
    In this short conversation, I will engage Jonathan Chimakonam’s essay entitled “The knowledge Question in African Philosophy: A Case for Cogno-Normative Epistemology” published as the chapter four of [Atuolu Omalu: Some Unanswered Questions in Contemporary African Philosophy]. I will identify the major submissions of the essay and engage them critically with the aim of opening new vistas of thought. My method will be conversationalim. Keywords : Conversational philosophy, Jonathan Chimakonam, African philosophy, epistemology, cogno-normative.
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  24. Understanding the Difference Between African Magic and African Science: A Conversation with Christian Emedolu.S. Uduagwu Chukwueloka - 2016 - Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 5 (2):74-78.
    In the spirit of conversational philosophy endorsed by the Conversational School of Philosophy, I am oblige not to venerate ideas but to interrogate and scrutinize them in search of loopholes to be filled and weak points that needed to be strengthened in order to achieve what Jonathan Chimakonam calls theoretic sophistication and promote Global Expansion of Thought. To promote GET in African philosophy which has to do with embedding theories and principles with cultural contents like the idea of African science (...)
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  25. Beyond Irredentism and Jingoism: Reflections on the Nature of Logic and the Quest for African Logic.Uduma Oji Uduma - 2016 - Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 5 (2):80-128.
    In this article, I attempt once more to revisit the subject of logic in African philosophy or as some would have it, African logic. I discuss the views of those I call jingoists and irredentists and distance myself from them. I argue that there is logic in every human culture and language. I argue also that even the ancient Africans had logic in their languages. My goal is to show that logic as the tool of thought is universal and not (...)
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  26. Transforming the African Philosophical Place Through Conversations: An Inquiry Into the Global Expansion of Thought.Jonathan O. Chimakonam - 2015 - South African Journal of Philosophy 34 (4):462-479.
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  27. Ethnophilosophy and Public Morality in an African Tribe.Uche A. Dike - 2015 - Open Journal of Philosophy 5 (3):171-175.
  28. From Magic to African Experimental Science: Toward a New Paradigm.Christian C. Emedolu - 2015 - Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 4 (2):68-88.
    This paper assumes that there is a distinction between empirical and non-empirical science. It also assumes that empirical science has two complementary parts, namely, theorization and experimentation. The paper focuses strictly on the experimental aspect of science. It is a call for reformation in African experimental science. Following a deep historical understanding of the revolution that brought about experimental philosophy this paper admits that magic was the mother, not just the “bastard sister” of empirical science. It uncovers the fact that (...)
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  29. Severino Elias Ngoenha: An Afro-Lusophone Philosophical Perspective.Marco Massoni - 2015 - Philosophia Africana 17 (1):55-64.
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  30. Existence and Heritage: Hermeneutic Explorations in African and Continental Philosophy.Tsenay Serequeberhan - 2015 - State University of New York Press.
  31. The Analytic Appeal of African Philosophy.Jason van Niekerk - 2015 - South African Journal of Philosophy 34 (4):516-525.
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  32. Filosofia Theoretica: Journal of African Philosophy, Culture and Religions.Jonathan Chimakonam - 2014 - Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 3 (1):1-167.
  33. The Location(s) of Philosophy: Generating and Questioning New Concepts in African Philosophy.Bruce B. Janz - 2014 - Philosophia Africana 16 (1):11-24.
  34. Review of Helen Lauer and Kofi Anyidoho’s Reclaiming the Human Sciences and Humanities Through African Perspectives. [REVIEW]Reginald M. J. Oduor - 2014 - Thought and Practice: A Journal of the Philosophical Association of Kenya 6 (1):1.
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  35. A Philosophical Comparison of John 1:1-18 and the Yoruba Concept of ÒrÒ.Cyril-Mary P. Olatunji & Olugbenga O. Alabi - 2014 - Cultura 11 (1):99-112.
    The concept of ÒrÒ among the Yoruba people in Nigeria has a lot in common with the biblical concept of Λoγos. This paper explores Λoγos as derived from Greek Logos translated as Word into English, and its parallelisms with ÒrÒ a fêted concept among the Yoruba. The paper provides evidence that both conceptsare related to exoteric functions within their distinct cultural communities. Finally, the paper opens these issues to the possibilities of cross-cultural research and semiotics.
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  36. African Sage Philosophy.Gail M. Presbey - 2014 - Internet Encyclopedia of Philosophy.
    African Sage Philosophy. The Sage Philosophy Project began in the mid-1970s at the Department of Philosophy of the University of Nairobi Kenya. At the University, Henry Odera Oruka (1944-1995) popularized the term “Sage Philosophy Project,” and closely related terms such as “philosophic sagacity,” both by initiating a project of interviewing African sages. This article presents the history of the project and its major accomplishments.
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  37. Humanities and the Dilemma of African Modernity.Adeshina Afolayan - 2013 - Philosophia 41 (2).
    This essay tries to place the humanities in Africa squarely within the process of articulating an “agonistic imaginary” that is crucial in creating an African modernity. The humanities, in spite of the growing crisis in African university curricula , could and should serve as an intellectual catalyst towards the creation of a pedagogical atmosphere. Such an atmosphere is necessary for conceptualising an imaginary around which an African modern existence can emerge. In the words of Aloni , a humanistic education will (...)
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  38. 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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  39. Towards an Indigenous African Bioethics.Kevin Gary Behrens - 2013 - South African Journal of Bioethics and Law 6 (1):30.
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  40. “Negro Expression” and Performative Utterances.Parker English - 2013 - Philosophia Africana 15 (1):61-70.
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  41. 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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  42. The Forest in African Traditional Thought and Practice: An Ecophilosophical Discourse.Mark Omorovie Ikeke - 2013 - Open Journal of Philosophy 3 (2):345-350.
  43. ‘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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  44. African Athena: New Agendas Ed. By Daniel Orrells, Gurminder K. Bhambra, Tessa Roynon (Review).Mary R. Lefkowitz - 2013 - American Journal of Philology 134 (2):347-350.
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  45. Engaging with the Philosophy of D A Masolo.Thaddeus Metz - 2013 - Quest 25:7-15.
    This is an introduction to the special issue of Quest devoted to D. A. Masolo’s latest book, Self and Community in a Changing World. It situates this book in relation to not only Masolo’s earlier research on African philosophy but also the field more generally, sketches the central positions of the contributions to the journal issue, and in light of them makes some critical recommendations for future reflection.
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  46. Philosophy in Indigenous Igbo Proverbs: Cross-Cultural Media for Education in the Era of Globalization.Okorie Onwuchekwa - 2013 - Open Journal of Philosophy 3 (1):218.
    It is common knowledge among people of Igbo descent that indigenous Igbo proverbs play vital roles in speech, communication and exchange of knowledge and ideas among them. However, what may be uncommon knowledge is the fact that philosophy is the basic ingredient that savours Igbo proverbs with the taste for fertilizing ideas across cultural divides. With philosophy inherent in them, indigenous Igbo proverbs readily present itself as a cross-cultural media for educating people of African and non-African descents on the events, (...)
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  47. Questionable but Unquestioned Beliefs: A Call for a Critical Examination of Yoruba Culture.Oyelakin Richard Taye - 2013 - Thought and Practice: A Journal of the Philosophical Association of Kenya 5 (2):81-101.
    The fundamental belief in destiny in Yoruba culture is explained within the tradition that for every individual person who comes to aye , there is a package of destiny containing the totality of all that such person will be. However, the content of this destiny is not known to any person except Orunmila, one of the deities. Therefore, it is believed that a person dies if and when he/she has exhausted the content of his/her ori . Included also in the (...)
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  48. 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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  49. The Place of Symbols in African Philosophy.Bonachristus Umeogu - 2013 - Open Journal of Philosophy 3 (1):113.
    Communication cannot do without symbols. There always comes a time when one runs out of words and symbols step in where words have failed. Civilization has changed many aspects of people’s culture, beliefs and actions. In African philosophy and within the African culture, this paper tries to mirror the place of symbols within African philosophy.
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  50. 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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