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  1. Personhood and a Meaningful Life in African Philosophy.Motsamai Molefe - 2020 - South African Journal of Philosophy 39 (2): 194-207.
    This article proffers a personhood-based conception of a meaningful life. I look into the ethical structure of the salient idea of personhood in African philosophy to develop an account of a meaningful life. In my view, the ethics of personhood is constituted by three components, namely (1) the fact of being human, which informs (2) a view of moral status qua the capacity for moral virtue, and (3) which specifies the final good of achieving or developing a morally virtuous character. (...)
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  2. Atuolu Omalu: Some Unanswered Questions in Contemporary African Philosophy.Jonathan O. Chimakonam (ed.) - 2014 - Upa.
    That African philosophy began with frustration and not with wonder as it is in Western tradition is a radical statement with far-reaching implications. Implications that are, as challenging as they are intellectually refreshing thus reinvigorating interest in the African discourse. As the discipline of African philosophy vitiated in the post debate disillusionment met with a new generation critical fire; methodic, technical and theoretic demands and issues unresolved in the old order surface. Old questions re-emerge with new and daunting toga while (...)
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  3. Godfrey Ozumba’s Spiritocentric Humanism: A Conceptual Critique.Mesembe Ita Edet - 2013 - Journal Of Integrative Humanism 3 (1).
    This paper raises argument and attempts clarification. The argument advanced is that the notion of Spiritocentric Humanism a theory, philosophical system and method propounded by Professor Godfrey O. Ozumba of the University of Calabar is a misnomer or a miscoinage, inappropriate and a terminological inexactitude, considering that Humanism as a philosophical system is essentially humanocentric. The thesis advanced in conclusion is that if Spiritocentric Humanism is “a philosophy onto eternity” as Ozumba contends, it is to the extent of its goal, (...)
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  4. After "Rwanda" : In Search of a New Ethics.Jean-Paul Martinon - 2013 - Rodopi.
    Is writing about peace after the Rwandan Genocide self-defeating? Whether it is the intensity of the massacres, the popularity of the genocide, or the imaginary forms of cruelty, however one looks at it, everything in the Rwandan Genocide appears to defy once again the possibility of thinking peace anew. In order to address this problem, this book investigates the work of specific French and Rwandese philosophers in order to renew our understanding of peace today. Through this path-breaking investigation, peace no (...)
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  5. Women's Empowerment: The Insights of Wangari Maathai.Gail M. Presbey - 2013 - Journal of Global Ethics 9 (3):277-292.
    This paper will highlight Maathai’s insights regarding empowerment, tracing several important themes in her approach, namely, empowerment’s relationship to self esteem, teamwork, and political action, its ambivalent relationship to formal education, and the role of cultural traditions in providing alternatives to colonial-era cultural impositions and current exploitative effects of neo-liberal capitalism. After reviewing Maathai’s thoughts on each of these topics, I will briefly draw upon other East African thinkers and Africanists’ studies of East African communities to present corroborating evidence for (...)
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  6. 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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  7. Human Rights, African Perspectives.Thaddeus Metz - 2012 - In Deen Chatterjee (ed.), Encyclopedia of Global Justice. Springer. pp. 501-05.
    At least the three major academic debates one encounters about human rights in an African context are usefully framed in terms how they relate to community in various ways. Specifically, this entry first discusses disputes among moral anthropologists and political scientists about the extent to which human rights were present in pre-colonial, communal sub-Saharan societies; then it takes up ways in which group-based claims have significantly influenced human rights discourse and observance in post-war Africa; and finally it discusses how professional (...)
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  8. Attempts to Create an Inter-Ethnic and Inter-Generational ‘National Culture’ in Kenya.Gail Presbey - 2012 - Diogenes 59 (3-4):48-59.
    National unity is important in Kenya, since ethnic divisions have sometimes become deadly. The imposed Coalition government and the recent new Constitution in 2010 were attempts to overcome division. But cultural divisions among the generations are just as much of a challenge as ethnic divisions, as the youth sometimes sideline the practices and worldviews of their elders, leaving people to wonder what binds people to each other as Kenyans? The idea of “national culture” has its pitfalls, bit seems necessary nevertheless, (...)
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  9. Human Rights in the Perspective of Traditional Africa: A Cosmotheandric Approach.Igboin Ohihon Benson - 2011 - Sophia 50 (1):159-173.
    The notion of human rights is highly controversial and contested in modern scholarship. However, human rights have been defined as ‘the rational basis… for a justified demand.’ What constitutes demand should be understood as that which is different from favor or privilege but one's due, free from racial, religious, gender, political inclinations. But since rights are basic due to the fact that they are necessary for the enjoyment of something else, we are poised to examine it from the pre-figurative, configurative (...)
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  10. Business and Human Rights in South Africa: An Analysis of Antecedents of Human Rights Due Diligence. [REVIEW]Ralph Hamann, Paresha Sinha, Farai Kapfudzaruwa & Christoph Schild - 2009 - Journal of Business Ethics 87 (2):453 - 473.
    The purpose of the present article is to analyse South African listed companies' public reporting in order to contribute to our understanding of how and why companies consider human rights. The empirical analysis is placed in the context of the increasing prominence of human rights as a business issue, premised in part on the activities of the United Nations (UN) Special Representative of the Secretary General (SRSG) on human rights and business. On the basis of a content analysis of the (...)
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  11. Yoruba Proverbs, Names and Consciousness.Fasiku Gbenga - 2006 - Journal of Pan African Studies 1 (4):60-63.
    This paper is an attempt to situate Yorùbá proverbs, names, role-expectations, aspirations and consciousness towards building and contributing to the development of a national consciousness. The paper proceeds with a critical exposition of the general nature of Yorùbá proverbs, an exploration of the dialectical relationship between Yorùbá proverbs and names, and argues that this relationship instantiates a descriptivist theory of reference of names in the philosophy of language, with concluding particulars that critically espouses the values and virtues embedded in selected (...)
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  12. Conflict Resolution: Insights of Refugees at Dadaab Refugee Camp, Kenya.Gail Presbey - 2003 - The Acorn 12 (1):25-37.
    I was invited by CARE International of Kenya to do some research on conceptions of conflict and its resolution among refugees in Kenya. Findings would help the refugees themselves in furthering their peace education project. I interviewed sixteen people, with aid of translators, on interpersonal to international issues of conflict resolution. The final report was submitted to CARE International of Kenya and representatives of U.N.H.C.R. in August of 2001. This article reflects on some of the highlights from the interviews. Refugees (...)
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  13. Ethics, Human Rights, and Development in Africa.A. T. Dalfovo (ed.) - 2002 - Council for Research in Values and Philosophy.
    ETHICS, RIGHTS, DEVELOPMENT AT DALFOVO PART ONE: THE GENERAL APPROACH BACKGROUND The collection of papers published in this book is part of an endeavour ...
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  14. A Note on Eze.P. H. Coetzee - 2001 - Philosophical Papers 30 (3):223-225.
    Bernasconi has famously remarked that Analytic Philosophy cannot possibly acknowledge the existence of a regional philosophy without relinquishing some of its pretensions to universality. Practitioners of PHILOSOPHY claim to be defining the universal horizon of humanity - a claim generating hegemonic structures. Either (it is claimed) African Philosophy is so similar to PHILOSOPHY that it effectively disappears into PHILOSOPHY, or it is so dissimilar that it ceases to be PHILOSOPHY. Either way the qualifier “African” has no content and no meaning. (...)
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  15. Beyond the Question of African Philosophy - A Selection of Papers Presented at International Colloquia, Unisa, 1994-1996.A. P. J. Roux & P. H. Coetzee (eds.) - 1999 - Pretoria: Unisa Press.
    A selection of papers presented by African philosophers from Ghana, Nigeria, South Africa, Botswana, and Kenya at international colloquia, Unisa, Pretoria 1994-1996.
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  16. Who Counts as a Sage? Problems in the Further Implementation of Sage Philosophy.Gail Presbey - 1997 - Quest: Philosophical Discussions 11 (1-2):53-65.
    With the recent death of Prof. H. Odera Oruka, founder of the ‘sage philosophy’ school of research based at the University of Nairobi, there is a need to look at some now-problematic issues. I suggest that the original impetus for starting the sage philosophy project-the defense against Euro-American skeptics who thought Africans incapable of philosophizing-has been outgrown. The present need for studies of African sages is to benefit from their wisdom, both in Africa and around the world. I also suggest (...)
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  17. Philosophie Africaine Rationalite Et Rationalites : Actes de la Xive Semaine Philosophique de Kinshasa.Facultés Catholiques de Kinshasa - 1996 - Facultes Catholiques de Kinshasa.
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  18. Existence in Black: An Anthology of Black Existential Philosophy.Lewis Gordon (ed.) - 1996 - Routledge.
    First published in 1997. Routledge is an imprint of Taylor & Francis, an informa company.
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  19. Philosophie Et Vie Actes des Premiáeres Journ'ees Philosophiques de Boma du 26 au 29 Mai 1993.Grand Sâeminaire "abbâe Ngidi" de Boma - 1994 - Grand Sâeminaire "Abbâe Ngidi" de Boma, Institut de Philosophie.
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  20. Philosophie Africaine Face aux Lib'erations Religieuses Actes de la Xie Semaine Philosophique de Kinshasa, du 27 Nov. Au 03 d'Ecembre 1988. [REVIEW]Facultâes Catholiques de Kinshasa - 1990 - Facultâes Catholiques de Kinshasa.
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  21. Philosophy in the Present Situation of Africa Wednesday, August 30, 1978.Alwin Diemer & International Congress of Philosophy - 1981
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