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Summary African philosophy today is a dynamic and original discipline. Philosophers in the African context address such issues as the methodologies best suited to the study of Africa's indigenous intellectual and cultural heritages, how philosophy can contribute to the understanding and solution of contemporary African social and political concerns, as well as core issues and problems of international academic philosophy.
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  1. Harry Bolus, O. Stapf & R. A. Rolfe (1905). Contributions to the African Flora. Transactions of the South African Philosophical Society 16 (1):381-400.
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  2. Tegan Bristow (2014). From Afro-Futurism to Post African Futures. Technoetic Arts 12 (2):167-173.
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  3. James A. Casada (1973). Africanus Horton, 1835-1883: West African Scientist and PatriotChristopher Fyfe. Isis 64 (3):426-427.
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  4. Ian Coller (2015). African Liberalism in the Age of Empire? Hassuna D’Ghies and Liberal Constitutionalism in North Africa, 1822–1835. Modern Intellectual History 12 (3):529-553.
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  5. John Conteh-Morgan (ed.) (2002). Struggle for Meaning: Reflections on Philosophy, Culture, and Democracy in Africa. Ohio University Press.
    _The Struggle for Meaning_ is a landmark publication by one of African philosophy's leading figures, Paulin J. Hountondji, best known for his critique of ethnophilosophy in the late 1960s and early 1970s. In this volume, he responds with autobiographical and philosophical reflection to the dialogue and controversy he has provoked. He discusses the ideas, rooted in the work of such thinkers as Husserl and Hountondji's former teachers Derrida, Althusser, and Ricoeur, that helped shape his critique. Applying his philosophical ideas to (...)
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  6. Tommy J. Curry (2016). The Philosophical Treatise of William H. Ferris: Selected Readings From the African Abroad or, His Evolution in Western Civilization. Rowman & Littlefield International.
    With a full introduction and textual commentary, this volume introduces William H. Ferris’s The African Abroad, a treatise on racial idealism, Black ethnology, and the evolution of Blacks from Negro to Negrosaxon, presenting the first evidence of a Black American idealist and evolutionary thinker in philosophy.
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  7. S. A. Diouf (1999). Sadaqa Among African Muslims Enslaved in the Americas. Journal of Islamic Studies 10 (1):22-32.
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  8. Christian C. Emedolu (2015). From Magic to African Experimental Science: Toward a New Paradigm. 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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  9. Toyin Falola & Adeshina Afolayan (eds.) (forthcoming). The Handbook of African Philosophy. Palgrave-Macmillan.
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  10. Christine Gichure (2000). Fraud and the African Renaissance. Business Ethics: A European Review 9 (4):236-247.
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  11. Kwame Gyekye (1987). An Essay on African Philosophical Thought: The Akan Conceptual Scheme. Cambridge University Press.
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  12. Polycarp Ikuenobe (1998). A Defense of Epistemic Authoritarianism in Traditional African Cultures. Journal of Philosophical Research 23:417-440.
    In this paper, I take issue with Wiredu’s characterization and criticism of the general problem of epistemic authoritarianism that he identifies in some African cultures. I then defend a plausible view of epistemic authoritarianism as a method of epistemic justification in some African cultures. I argue that both his characterization and criticism implies an affirmation of epistemic individualism and autonomy, doxastic voluntarism, and a denial of epistemic dependence. I argue against epistemic autonomy and individualism, and doxastic voluntarism, because they imply (...)
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  13. Parker English Kibujjo Kalumba (ed.) (1996). African Philosophy: A Classical Approach.
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  14. William M. King (1999). The Anatomy of Power: European Constructions of the African BodyAlexander Butchart. Isis 90 (2):408-409.
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  15. Constance Malpas (1998). Picturing Bushmen: The Denver African Expedition of 1925Robert J. Gordon. Isis 89 (4):766-766.
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  16. Obioma Nnaemeka (ed.) (2005). The Politics of Othering: Womanhood, Identity and Resistance in African Literature. Routledge.
    This collection is a study of African literature framed by the central, and multi-faceted, idea of 'mother' - motherland, mothertongue, motherwit, motherhood, mothering - looking at the paradoxical location of other as both central and marginal. Whilst the volume stands as a sustained feminist analysis, it engages feminist theory itself by showing how issues in feminism are, in African literature, recast in different and complex ways.
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  17. Obioma Nnaemeka (ed.) (1997). The Politics of Othering: Womanhood, Identity and Resistance in African Literature. Routledge.
    This collection is a study of African literature framed by the central, and multi-faceted, idea of 'mother' - motherland, mothertongue, motherwit, motherhood, mothering - looking at the paradoxical location of other as both central and marginal. Whilst the volume stands as a sustained feminist analysis, it engages feminist theory itself by showing how issues in feminism are, in African literature, recast in different and complex ways.
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  18. R. M. J. Oduor (2014). Review of Helen Lauer and Kofi Anyidoho’s Reclaiming the Human Sciences and Humanities Through African Perspectives. [REVIEW] Thought and Practice: A Journal of the Philosophical Association of Kenya 6 (1):1.
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  19. Tsenay Serequeberhan (2015). Existence and Heritage: Hermeneutic Explorations in African and Continental Philosophy. State University of New York Press.
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  20. Lovemore Togarasei (2016). Rethinking Christian Identity: African Reflections From Pauline Writings. Perichoresis 14 (1):101-114.
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  21. Patricia Molen van Ee (2000). Cartography in the Traditional African, American, Arctic, Australian, and Pacific SocietiesDavid Woodward G. Malcolm Lewis. Isis 91 (4):765-766.
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  22. Cynthia Willett (2008). Family Matters: Feminist Concepts in African Philosophy of Cultureby Nkiru Uwechia Nzegwu. Hypatia: A Journal of Feminist Philosophy 23 (3):224-226.
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African Philosophy: Topics
  1. Rowland Abiodun & Ulli Beier (1991). A Young Man Can Have the Embroidered Gown of an Elder, but He Can't Have the Rags of an Elder Conversations on Yoruba Culture. Iwalewa.
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  2. A. Agada (2013). African Philosophy and the Challenge of Innovative Thinking. 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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  3. Ogonna Agu (1997). The Book of Dawn & Invocations the Search for Philosophic Truth by an African Initiate.
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  4. Claude Ake (1993). The Unique Case of African Democracy. International Affairs 69 (2).
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  5. Samuel Audu Alfa (1988). The African Philosophical Concept of Time and its Metaphysical and Epistemological Ramifications. Dissertation, Drew University
    The purpose of this study is to demonstrate that the African philosophical concept of time is phenomenological . This approach is different from some scholars' which led to the denial of Africans any capability of reflecting on their experiences. This denial is mainly due to a comparative study of different cultural thought systems which must meet the definition of Western philosophy . It is this blatant prejudice that my project disputed by presenting and describing authentic African system of thought from (...)
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  6. Norm Allen Jr (2010). The Tribulations of an African Humanist. Free Inquiry 30:17-17.
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  7. Norm Allen Jr (2007). African Americans for Humanism in Africa. Free Inquiry 27:38-40.
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  8. Kwadwo Appiagyei-Atua, An Akan Perspective on Human Rights in the Context of African Development.
    The present dissertation is a multi-disciplinary project that examines the relationship between human rights and development in Africa, with specific focus on Ghana. The proposition, which is expressed in a theory of community emancipation, is that human rights hold the key to the attainment of sustainable holistic development. The theory of community emancipation represents the Akan notion of rights which speak to the lived experiences (traditional, colonial and post-colonial) of Akan peoples. It is offered as a contribution to the evolution (...)
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  9. Mary Jo Arnoldi, Christraud M. Geary & Kris L. Hardin (1996). African Material Culture.
  10. Molefi K. Asante (1987). The Afrocentric Idea.
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  11. Innocent Asouzu (2011). Ibuanyidanda , Communalism and Theory Formulation in African Philosophy. Thought and Practice: A Journal of the Philosophical Association of Kenya 3 (2):9-34.
    This paper avers that most attempts at formulating viable theories in African philosophy are saddled with intrusions of ethnophilosophic and ethnocentric types: The author identifies this as the phenomenon of “unintended ethnocentric commitment”. He uses communalism, a socio-political theory in African philosophy, to illustrate his point. He further argues that overreliance on the method of synthetic deduction - as is widely practised in African philosophy - can impact adversely on the universal outreach of theories and limit our knowledge of the (...)
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  12. Charlotte H. Aull (1975). Africa Counts: Number and Pattern in African CultureClaudia Zaslavsky. Isis 66 (1):114-115.
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  13. G. Azenabor (2009). Odera Oruka’s Philosophic Sagacity: Problems and Challenges of Conversation Method in African Philosophy. Thought and Practice: A Journal of the Philosophical Association of Kenya 1 (1):69-86.
    This paper examines the implications and challenges of Odera Oruka’s conversation approach to the study of contemporary African philosophy as enunciated in his “Philosophic sagacity”. In Oruka’s method, African philosophy is conceived as a joint venture and product of both the ancient and modern Africanphilosophers. Consequently, it utilizes interview, discussion and dialogue.
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  14. Pierre Isso-Amien Bamony (2000). To Eskhaton le Triangle de la Mort.
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  15. Karin Barber (1991). I Could Speak Until Tomorrow Oriki, Women, and the Past in a Yoruba Town.
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  16. Robert Bates, V. Y. Mudimbe & Jean O'Barr (eds.) (2003). The Impact of African Studies on the Disciplines. University of Chicago.
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  17. Richard H. Bell (1989). Narrative in African Philosophy: Richard H. Bell. Philosophy 64 (249):363-379.
    P. O. Bodunrin, in his 1981 essay, asks: ‘Is there an African Philosophy, and if there is, what is it?’ This question has occupied centre stage among younger African intellectuals for about a decade now. The most articulate among these intellectuals, who are themselves philosophers, are Bodunrin , Kwasi Wiredu , H. Odera Oruka , Marcien Towa and Eboussi Boulaga , and Paulin Hountondji . These philosophers among others are in dialogue with one another and currently are seen to be (...)
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  18. John Ayotunde Isola Bewaji (2016). The Rule of Law and Governance in Indigenous Yoruba Society: A Study in African Philosophy of Law. Lexington Books.
    This book explores aspects of indigenous Yoruba philosophy of law and relates this philosophy to the Yoruba indigenous traditions of governance. It is written with an appreciation of the relevance of the Yoruba traditions of law and governance to contemporary African experiments with imported Western democracy in the twenty-first century.
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  19. J. G. Bidima & B. McGeoch (1998). Palabre (African Cultural and Political Practice). Diogenes 184 (184):141-144.
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  20. Steve Biko (1998). Some African Cultural Concepts. In P. H. Coetzee & A. J. P. Roux (eds.), The African Philosophy Reader. Routledge.
  21. J. Binet & S. Contini (1976). Urbanism and Its Expression in the African City. Diogenes 24 (93):81-104.
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  22. Saburi Biobaku (1963). African Studies in an African University. Minerva 1 (3):285-301.
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  23. S. Bishop (2008). Bj Van der Walt, When African and Western Cultures Meet: From Confrontation to Appreciation. Philosophia Reformata 73 (2):212.
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  24. Ndebi Biya (1995). L'être Comme Génération Essai Critique d'Une Ontologie d'Inspiration Africaine.
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  25. Gene Blocker (1998). On the Distinction Between Modern and Traditional African Aesthetics. In P. H. Coetzee & A. J. P. Roux (eds.), The African Philosophy Reader. Routledge.
  26. P. O. Bodunrin (1985). Philosophy in Africa, Trends and Perspectives Selected Papers From an International Conference on African Philosophy Held at the University of Ibadan, Ibadan, 15-19 February 1981, with Assistance From Unesco ; Edited by P.O. Bodunrin. --. [REVIEW]
  27. Boele van Hensbroek, P., African Political Philosophy, 1860 -1995 : An Inquiry Into Families of Discourse.
    This is a book of interpretation, not of fact. It studies the major discourses in African political thought throughout the last one and a half centuries, rendering new interpretations of a number of important theorists. Subsequently, this book analyzes paradigmatic models of thought that recur in pre-colonial, colonial, as well as post-colonial political discourses. This in depth analysis allows for a critical inventory of African political thought at the close of the twentieth century.
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  28. Laymi Bolivians (1995). Academics and Knowledge 56–57 Acupuncture 179 African-American Religions 73–106 African Artists 170–171, 173 Afro-Cuban Santería 73–106. [REVIEW] In Richard Fardon (ed.), Counterworks: Managing the Diversity of Knowledge. Routledge. pp. 137--234.
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