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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. Hegel and Egypt's African Element.Robert Bernasconi - forthcoming - Hegel Bulletin:1-17.
    Contrary to the widespread view that Hegel excluded Africa from what he called world history proper, the specifically African element of Egypt was indispensable to his account of the pivotal dialectical moment that saw spirit's release from its immersion in nature. Hegel's racist caricature of Africans in the early part of the lectures was not gratuitous, something that commentators can leave to one side. It was integral to his dialectical account of world history because it served to generate the contradiction (...)
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  3. Morality, Art, and African Philosophy: A Response to Wiredu.Parker English & Nancy Steele Hamme - forthcoming - African Philosophy: Selected Readings Englewood Cliffs. Nj: Prentice Hall.
  4. Filosofía africana de la educación: por una cartografía de la encrucijada.Luis Carlos Ferreira dos Santos - forthcoming - Cuadernos de Filosofía Latinoamericana.
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  5. African Philosophy and Its Association with Psychological and Social Science Research and Practice.Paul Hackett (ed.) - forthcoming - Routledge.
  6. African philosophy and the universalist thesis.Michael P. Mueller & Michael L. Bentley - forthcoming - Metaphilosophy.
  7. 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.
  8. Visualizations of Philosophical Cross-cultural Interaction and Influence in A Globalized World.Ferry Hidayat - 2024 - Prajna Vihara 25 (1):1-35.
    While the process of influence between various cultural and historical traditions in philosophy has been taking place for thousands of years, this inter-cultural interaction is occurring at a more accelerated pace in the information age. While philosophers throughout history have used visual representations to understand philosophical influence and historical origins and the distribution of philosophical ideas and sub-disciplines, this paper stresses the importance of philosophical visualizations to represent the global interactivity of philosophy. It provides various visualizations to represent global philosophical (...)
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  9. Conceptual Articulations and the Growth of African Languages.Osita Nnajiofor & Maduka Enyimba - 2024 - Philosophy Today 68 (1):167-181.
    We argue in this paper that unveiling of concepts is a viable means of promoting the growth of African languages in contemporary African studies. We show that African languages face serious threat of extinction due to neglect from their users and undue influence of colonial languages. We contend that the ratio of indigenous languages used as official languages compared to colonial languages is poor and despicable. The growth of African languages has been stunted due to the multilingual nature of African (...)
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  10. Philosophical, educational and moral openings in doctoral pursuits and supervision: promoting the values of wonder, wander, and whisper in African higher education.Yusef Waghid - 2024 - New York: Routledge.
    This timely volume conceptualises and applies the philosophical notions of wonder, wander, and whisper, serving as evaluative paradigms for objective assessment of quality doctoral research work and supervision in South African higher education. Written by one of the foremost academics in the field, the book combines the normative philosophical, educational and moral notions of wonder, wander, and whisper with academic life and studies, focusing on doctoral work and supervision not just as cognitive or scientific processes, but also as existential, ethical, (...)
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  11. Conversational Thinking as A New Methodological Option for African Philosophy.Aribiah D. Attoe & Chukwueloka Simon Uduagwu - 2023 - Arụmarụka 3 (1):1-24.
    In response to the question about what the most attractive method for African philosophy is, we consider conversational thinking as an alternative to pre-existing methods in African philosophy, especially in contemporary times. We shall show in this essay that the heavy critique of the ethnophilosophical method–concerning its inadequacy–left a gap that both philosophic sagacity and hermeneutics have failed to fill. In the contemporary period, Innocent Asouzu developed what he calls complementary reflection, which is a framework for bridge-building between old and (...)
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  12. Sorcery or Science? Contesting Knowledge and Practice in West African Sufi Texts By Ariela Marcus-Sells. [REVIEW]Beatrice Bottomley - 2023 - Journal of Islamic Studies 34 (3):437-440.
    In late eighteenth-century West Africa, cycles of increasing violence and slave raiding sparked a desire for new modes of political organization. In the Sahel a.
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  13. A matriz africana no espaço do terreiro de candomblé como exemplo de topofilia.Sandro dos Santos Correia & Regina Suama Ngola Marques - 2023 - Odeere 8 (3):101-118.
    O objetivo deste trabalho é mostrar como a tradição de matriz africana e afro-brasileira presente no espaço do Terreiro de Candomblé pode ser considerado como um exemplo de Topofilia. É um estudo de Pós-Doutorado desenvolvido no CCS, no NEPPINS, na UFRB. O lócus ocorre na cidade de Cachoeira, no estado da Bahia. A metodologia adotada foi a do trabalho de campo e da observação participante, utilizando-se de publicações locais específicas sobre a temática. Os principais dados demonstram que o espaço do (...)
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  14. What Is Native to Philosophy?Grant Farred - 2023 - Philosophia Africana 22 (1):35-42.
    This response to Bruce Janz’s African Philosophy and Enactivist Cognition (2023) uses the work of Martin Heidegger and Stanley Cavell to understand the relationship among philosophy, thinking, and place and, most crucially, Africa as a place from which philosophy might be thought, that is, might be proposed as native to philosophy. Invoking the late Heidegger, for whom thinking presents itself as the question, and Cavell’s use of Ralph Waldo Emerson as a thinker native to America, the difficulty is raised as (...)
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  15. Epistemic cultural constraints on the uses of psychology.Rami Gabriel - 2023 - New Ideas in Psychology 68 (1):100896.
    This paper describes some epistemic cultural considerations which shape the uses of psychology. I argue the study of mind is bound by the metaphysical background of the given locale and era in which it is practiced. The epistemic setting in which psychology takes place will shape what is worth observing, how it is to be studied, how the data is to be interpreted, and the nature of the ultimate explanatory units. To demonstrate conceptual epistemic constraints, I discuss metaphor use in (...)
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  16. African Philosophy-Based Ecology-Centric Decolonised Design Thinking: A Declarative Mapping Sentence Exploration.Ava Gordley-Smith & Paul M. W. Hackett - 2023 - Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 12 (2):1-18.
    This paper uses a declarative mapping sentence approach to explore and amend design thinking - a project development and management technique recently disseminated in Africa. We contend that there are problems in the manner in which design thinking has been exported to Africa, namely, that design thinking is rooted in the linear, binary, human-centric systems present in Western philosophy and that the exportation of design thinking is potentially neo-colonial. We, therefore, attempt to ameliorate these difficulties by decoupling design thinking from (...)
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  17. Key Concerns in African Existentialism.Austine E. Iyare - 2023 - In Björn Freter, Elvis Imafidon & Mpho Tshivhase (eds.), Handbook of African Philosophy. Springer Verlag. pp. 473-490.
    This chapter examines themes and issues in two phases of African Existentialism, the first in premodern Africa and the second in modern Africa. By premodern Africa, I mean here African cultural experiences prior to contact with foreign cultures, and by modern I mean the exact opposite, African cultural experiences after her contact with foreign cultures as we experience today. In the first phase, I show that primary concern and theme in Africa Existentialism is the question of the meaning of life. (...)
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  18. Spaces of Thought: A Response to Critiques.Bruce B. Janz - 2023 - Philosophia Africana 22 (1):43-60.
    The author of African Philosophy and Enactivist Cognition: The Space of Thought responds to four critiques of his book. After giving some context and history of the book, he addresses points raised by each of the readers.
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  19. A New Approach to African Philosophy: A Critique.Benedetta Lanfrachi - 2023 - Philosophia Africana 22 (1):1-9.
    This article is a response to the new book by Bruce Janz, African Philosophy and Enactivist Cognition: The Space of Thought, published in 2023 in the Bloomsbury Studies in World Philosophies series. Enactivist Cognition opens up a new space of conversation in the field of African philosophy—and world philosophies more broadly—through an innovative approach that applies insights from the cognitive sciences to the humanities in order to highlight the relationship between thought and context, between theorization and experience. Through the interpretive (...)
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  20. Rethinking World Philosophies from African Philosophy.Benedetta Lanfranchi - 2023 - Journal of World Philosophies 7 (2).
    This article argues that if world philosophies are to remain relevant for social emancipation in the present time, they must incorporate critical reflections about the methods and sources of philosophy that were at the center of the African philosophy debates in the 1970s and 1980s. The debates that surrounded the emergence of African philosophy as an academic discipline entailed thorough and innovative methodological reflections on the role of ethnography, language, and genre in philosophical expression. These reflections critically recast the relationship (...)
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  21. Para Uma Teoria Moral Africana.Thaddeus Metz - 2023 - Filosofia Africana.
    Portuguese translation by Igor Bessa dos Reis and Jordana Naves Ripoll Craveiro of ‘Toward an African Moral Theory’.
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  22. Human wellbeing in Intercultural Philosophical Perspective: A Focus on the Akan Philosophy of Wiredu, Gyekye, and Appiah.Louise Muller - 2023 - In B. Bateye, M. Masaeli, A. Roothaan & L. Müller (eds.), Wellbeing in African Philosophy, Insights for a Global Ethics of Development. Maryland: Rowman and Littlefield. pp. 13-49.
    Since the 1960s, the focus of African Philosophy has predominantly been Afrocentric, and with an emphasis on racial issues, as a reaction to Eurocentrism. To hold an open intercultural dialogue on African Philosophy with African and other philosophers is, therefore, not-self-evident. This article will argue that intercultural dialogues or (in case of more than two participants) ‘polylogues’ can and should become a more central point of focus in the academic study of African Philosophy. The author will center on how three (...)
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  23. African Phenomenology: Introductory Perspectives.Abraham Olivier - 2023 - In Björn Freter, Elvis Imafidon & Mpho Tshivhase (eds.), Handbook of African Philosophy. Springer Verlag. pp. 509-535.
    Phenomenology is an emerging field within the broader domain of African and Africana philosophy. The phenomenological method, with its various approaches to studying the meaning of lived experience, is at the core of the thought of African philosophers such as Paulin Hountondji, Dismas A. Masolo, Achille Mbembe, Mabogo More, Tsenay Serequeberhan, Noel Chabani Manganyi, and proponents of Africana Philosophy such as WEB Du Bois, Frantz Fanon, Lucius Outlaw, Lewis Gordon, George Yancy, and Linda Martin Alcoff. Technically, the term “African phenomenology” (...)
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  24. Enactivist African Philosophy: A Response.Abraham Olivier - 2023 - Philosophia Africana 22 (1):10-22.
    In African Philosophy and Enactivist Cognition: The Space of Thought (2023), Bruce B. Janz introduces what he calls an enactivist African philosophy. The book makes a significant contribution to African philosophy as no other work has yet made the connection between African philosophy and enactivism. This article’s aim is to give a critical response to the book. It starts with some background by connecting Enactivist Cognition with Janz’s earlier Philosophy in an African Place (2009). This is followed by a brief (...)
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  25. Spaces of African Thought: A Critique of an Enactivist Rendering.Sanya Osha - 2023 - Philosophia Africana 22 (1):23-34.
    This article addresses Bruce Janz’s “enactivist” reading of African philosophy from two perspectives. The space in which African philosophy finds itself remains problematic, and, thus, this article attempts to unpack this issue. Janz argues that African philosophy allows for only a few or no possibilities for radical thought. However, his own reading of the Nigerian philosopher Sophie Oluwole serves to debunk this claim. Oluwole’s thought highlights the challenges of building a modern African philosophy within the context of postcoloniality, in which (...)
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  26. Undertaking Empirically-Engaged African Philosophy: The Development and Validation of the African Time Inventory.Aïda C. Terblanché-Greeff & Petrus Nel - 2023 - Eidos. A Journal for Philosophy of Culture 7 (1):47-64.
    Cross-cultural conflict is often rooted in variation between values from different cultures, for example, differences in time orientation. Usually, individuals are monochronic or polychronic regarding time orientation. In South Africa, the term African time represents a nuanced polychronic time orientation. As this term is often used pejoratively, it is cardinal to break down stigmatization and create cultural awareness regarding this unique time orientation. In this paper, we argue that people must be cognizant of particular time orientations to facilitate intercultural dialogue (...)
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  27. Watery Hauntings: A Glossary for African Philosophy in a Different Key.Louise du Toit & Azille Coetzee - 2023 - Philosophy and Rhetoric 56 (1):51-75.
    It is no secret that philosophy was historically established as the endeavor of white men and that this history continues to underpin and inform the workings of the institutionalized discipline in contemporary university spaces. The discipline’s inherent preoccupation with the universal rather than the particular, the abstract rather than the material, has rendered philosophy particularly obtuse for certain kinds of thinking, and oblivious to large currents of political and aesthetic reflection that have shaped contemporary intellectual engagement with our world. In (...)
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  28. Introduction: African Agrarian Philosophy.Mbih Jerome Tosam - 2023 - In Mbih Jerome Tosam & Erasmus Masitera (eds.), African Agrarian Philosophy. Springer Verlag. pp. 1-25.
    This book explores indigenous sub-Saharan African agrarian beliefs, values, practices, institutions, as well as contemporary agrarian issues and challenges connected with a changing historical, economic, social, and political landscape in Africa. The book is hinged on the idea that wherever human beings have lived, they have been preoccupied with finding ways to ensure sustainable management of the natural resources at their disposal to take care of their basic needs: food, shelter, and security, and that agriculture is an essential, but generally (...)
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  29. ConsolationismandComparativeAfrican Philosophy:BeyondUniversalismandParticularism. [REVIEW]Patrick Effiong Ben - 2022 - International Journal of African Renaissance Studies - Multi-, Inter- and Transdisciplinarity 17 (1):226-230.
    Ada Agada is one of the most vocal voices of the Conversational School of Philosophy (CSP). In Consolationism and Comparative African Philosophy: Beyond Universalism and Particularism, Agada aims to provide clarity on the philosophical tenets of Consolationism, his project on system building that is central to the future direction and development of African philosophy. The book is divided into three parts: The first part focuses on the universalism-particularism conundrum in African philosophy, the second part is concerned with explicating the basic (...)
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  30. John Augustus Abayomi Cole and the Search for an African Science, 1885–1898.Colin Bos - 2022 - Isis 113 (1):63-84.
  31. African higher education and decolonizing the teaching of philosophy.Luís Cordeiro-Rodrigues - 2022 - Educational Philosophy and Theory 54 (11):1854-1867.
    In recent years, different places in the world have witnessed demands for the decolonization of education. Nevertheless, it is not completely clear how this ought to be carried out. There are various factors that influence what such decolonization may entail, including the geographical place for decolonization and the discipline being decolonized. This requires a specific analysis of each context. In this article, I wish to make a proposal for how to carry out the decolonization of philosophy teaching at the university (...)
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  32. O papel do filósofo: uma perspectiva africana.Francisco Antonio de Vasconcelos - 2022 - Griot 22 (3):93-101.
    O desejo de compreender o que, afinal de contas, cabe à filosofia realizar e, como consequência disso, qual papel está reservado ao filósofo, no jogo da vida e do conhecimento, embora bastante antigo (no Fédon, Platão já havia se esforçado para definir o que compete ao filósofo fazer), tendo recebido muita atenção ao longo do século XX, continua se mantendo bem atual. Assim, nesta exposição, nós também trataremos disso, entretanto, fazendo um recorte, o continente africano. Desse modo, o nosso objetivo (...)
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  33. The Utility of Jan Smuts’ Theory of Holism for Philosophical Counseling.Guy du Plessis & Robert Weathers - 2022 - International Journal of Philosophical Practice 8 (1):80-102.
    This article explores the potential utility of the theory of Holism as developed by South African philosopher, British Commonwealth statesman and military leader, Jan Smuts, for philosophical counselling or practice. Central to the philosophical counseling process is philosophical counsellors or practitioners applying the work of philosophers to inspire, educate and guide their counselees in dealing with life problems. For example, Logic-Based Therapy, a method of philosophical counselling developed by Elliot Cohen, provides a rational framework for confronting problems of living, where (...)
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  34. Lenin in East Africa: Abdul Rahman Mohamed Babu and Dani Wadada Nabudere.Zeyad El Nabolsy - 2022 - In Alla Ivanchikova (ed.), The Future of Lenin: Power, Politics, and Revolution in the Twenty-First Century. Albany, NY: SUNY Press. pp. 203 - 230. Translated by Robert R. Maclean.
    With the contemporary global resurgence of interest in Marxism, including its Marxist‑Leninist form(s), as a theoretical framework that can orient contemporary struggles against capitalism and its attendant depredations, it has become even more urgent to address some of the key criticisms that were leveled at Marx, Engels, and Lenin when they came to be treated as “dead dogs” toward the end of the twentieth century. One key criticism was the charge that alleged that Marxism, including its Marxist‑Leninist form(s), was and (...)
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  35. On “How” to Do African Philosophy in African Language.Maduka Enyimba - 2022 - Philosophy Today 66 (1):25-37.
    How should African philosophy be done in African Language? In response to this question, I engage Ngugi and Wiredu in their response to this language question in African philosophy. My aim is to appraise and extend their arguments by answering the question of “how” doing African philosophy in African language can be practically achieved. In this regard, I make a case for the creation of an indigenous cultural language that serves as a means of articulating, communicating and disseminating African philosophical (...)
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  36. On “How” to Do African Philosophy in African Language.Maduka Enyimba - 2022 - Philosophy Today 66 (1):25-37.
    How should African philosophy be done in African Language? In response to this question, I engage Ngugi and Wiredu in their response to this language question in African philosophy. My aim is to appraise and extend their arguments by answering the question of “how” doing African philosophy in African language can be practically achieved. In this regard, I make a case for the creation of an indigenous cultural language that serves as a means of articulating, communicating and disseminating African philosophical (...)
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  37. The African Relational Account of Social Robots: a Step Back?John-Stewart Gordon - 2022 - Philosophy and Technology 35 (2):1-6.
  38. Decoloniality and the (im)possibility of an African feminist philosophy.Dominic Griffiths - 2022 - South African Journal of Philosophy 41 (3):240-259.
    This article offers a prolegomenon for an African feminist philosophy. The prompt for this as an interrogation of Oluwole’s claim that an African feminist philosophy cannot develop until identifiable African worldviews that guide the relationship between men and women have been established. She argues that until there is general agreement about the nature of African philosophy itself, African feminist philosophy will remain impoverished. I critique this claim, unpacking Oluwole’s argument, and examine the contested nature of both African and Western philosophy. (...)
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  39. Practising "Dissentient Philosophical Counselling" Underpinned by African Conversationalism and Pyrrhonian Scepticism: Provisional Theory and Practice.Jaco Louw - 2022 - Stellenbosch Socratic Journal 2 (1):63-76.
    Method in philosophical counselling is still a contentious topic. That is, there is no consensus on whether the philosophical counsellor should have a method in her practice to help the counsellee resolve philosophical problems. Some philosophical counsellors claim that there should not be any rigid adherence to method(s) as this will render philosophy too dogmatic. Philosophical counselling, in light of this view, promotes a kind of mutual philosophising sans definite goal with the counsellee. What I call "dissentient philosophical counselling" takes (...)
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  40. Decent Work in the South African Macroeconomy: Who are The Winners and Losers?Odile Mackett - 2022 - Humanistic Management Journal 7 (2):277-305.
    Concerns related to the future of work has precipitated various studies aimed at ensuring that the labour market is a place where people can earn a living, work in dignity, and flourish as human beings. Studies on labour market inequalities and how macroeconomic policies can be used to address such inequalities are also plentiful. What macroeconomic studies have often failed to do, however, is highlight the differences _between_ individuals in the labour market. This is important, especially in an economy with (...)
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  41. How the Idea of Change has Meddled with African Cultural Practices and the African Sense of Community.Ovett Nwosimiri - 2022 - Arụmarụka 2 (1):23-45.
    The idea of change seems to be a vital part of human life and culture. With the concept of change, people, communities, and cultural practices have significantly evolved. Change has transformed some communities, traditions, cultural values and practices, communication methods, education, art, and literature. Thus, in this paper, I focus on the idea of change, African cultural practices, and the African sense of community. I aim to show how the concept of change has meddled with African cultural practices and the (...)
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  42. 1. Why the Externalist-Internalist Distinction over the African Development Discourse is a Dead End.Emmanuel Ofuasia - 2022 - Arụmarụka 2 (1):1-22.
    In recent times, scholarship has reduced the paradigm for why Africa remains largely underdeveloped to two: the externalist and the internalist views. The former is conceived to comprise scholars who tender that the reason Africa is underdeveloped and remains thus is due to the exploitative presence of Western capitalism and, in recent times, China. Walter Rodney has, however, been placed here as a key figure. The internalist, on the other hand, argues that the reason for Africa's underdevelopment may be traced (...)
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  43. Conceptual Analysis and African Philosophy.Michael Omoge - 2022 - Philosophical Papers 51 (2):295-318.
    The history of the methodology of African philosophy can be divided into two periods: the nascent stage that’s characterized by a rigor-demand, and the contemporary stage that’s characterized by a relevance-demand. In this, paper, I argue for one way to strike the appropriate balance between relevance and rigor in African philosophy. Specifically, I argue that the unconscious rejection of conceptual analysis as a philosophical method by contemporary African philosophers played a major role in how African philosophy came to be characterized (...)
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  44. Fallibilism Theory and the Fate of Knowledge Progress in (Igbo) African Society: A Conversation with Amaechi Udefi.Gabriel Chukwuebuka Otegbulu & Winifred Chioma Ezeanya - 2022 - Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 11 (2):13-26.
    The Igbo knowledge system articulated by Amaechi Udefi is insufficient to ensure knowledge progress as opposed to the system found in fallibilism theory. The reason is that there is a level of intellectual openness fallibilism theory guarantees that is not found in Udefi’s thought. This paper aims to do a comparative study of fallibilism theory and Udefi’s account of the Igbo knowledge system. The study also investigates to what extent each knowledge system can ensure knowledge growth and development. The significance (...)
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  45. The Sense of Interconnectedness in African Thought-Patterns: In Search of a More Useful Philosophical Idiom." Philosophy Today 66 (4): 707 - 723 (4th edition). [REVIEW]Donald Mark C. Ude - 2022 - Philosophy Today 66 (4):707-723.
    The sense of interconnectedness is perhaps one of the most celebrated features of African thought. It has been theorized under different philosophical idi- oms among African philosophers. It has appeared variously as African metaphysics, ontology, socialism and even religion—all in a bid to underline the basic idea that aspects of reality are inextricably interconnected and mutually impact one another in a seemingly universal web of interaction. While each of the idioms used to express this idea has some merits, the article (...)
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  46. Zhongdaology: How Should Chinese Philosophy Engage with African Philosophy?Keqian Xu - 2022 - Arụmarụka 2 (1):60-97.
    Zhongdaology is the core of Chinese traditional Confucian philosophy. The zhongdaological way of thinking represents the Chinese philosophical thinking mode, with Confucianism as the main body, and has deeply influenced many aspects of Chinese culture. It is different from the traditional ontological thinking in the West. However, for a long time, due to the influence of the dominant position of Western ontological thinking in the field of philosophical research, the characteristics of zhongdaological thinking have not been fully elaborated and promoted. (...)
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  47. The Òrìs.à Legal Tradition.Kó. Lá Abímbó. Lá - 2021 - Philosophia Africana 20 (2):107-128.
    This article advances the claim that the Òrìṣà tradition is best conceived of as a legal tradition. Notwithstanding the fact that scholars have written extensively about the tradition from the perspectives of religion, philosophy, the arts, and many other domains of inquiry, I maintain that the extant scholarship has underrated the significance of tradition, and has almost completely overlooked the fact that the primary function of Òrìṣà is the improvement of social interaction through the governance and regulation of conduct—which makes (...)
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  48. Consolationism and Comparative African Philosophy: Beyond Universalism and Particularism.Ada Agada - 2021 - New York, NY: Routledge. Edited by Bryan W. Van Norden.
    "In this highly original book, Ada Agada responds to the question of how a philosophy can be African and at the same time universally relevant by constructing an original philosophical system that is at once African and universal. Drawing on African forms of thought and conceptual schemes like ethnophilosophy, ubuntu, sage philosophy, négritude, ibuanyidanda philosophy, and ezumezu logic, the author introduces new concepts and conceptual schemes like mood and proto-panpsychism into philosophical vocabulary and weaves them into a coherent and original (...)
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  49. Accounts of Life’s Meaningfulness from a Contemporary African Perspective.Aribiah David Attoe - 2021 - Philosophia Africana 20 (2):168-187.
    Examining the literature on the question of life’s meaning from an African perspective, I find that existing theories almost solely stem from the context of traditional African thought. Thus, very little, if anything at all, is said about contemporary African accounts of meaningfulness. It is this gap that this article fills. In this article, I identify two major accounts of meaningfulness that can be derived from the contemporary African context. The first is what I call “living a religious life ” (...)
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  50. Nasserism.Abdul Karim Bangura - 2021 - In African isms: Africa and the globalized world. Peter Lang.
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1 — 50 / 483