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  1. How Global Philosophers Could Learn from Intercultural Exchanges with Africa.Thaddeus Metz - forthcoming - In Hamza R'boul (ed.), African Perspectives on Interculturality: Decolonialities, Epistemologies and Human Relations. Routledge.
    What can African sources teach philosophers and related thinkers around the world? In some real ways, both Western philosophers and non-Western advocates of decolonization have failed to appreciate that there is probably a lot to learn from Africa. In my contribution, I explain why neither camp has given African intellectual sources their due and sketch what that would plausibly involve.
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  2. What Is the Essence of an Essence? Comparing Afro-Relational and Western-Individualist Ontologies (repr.).Thaddeus Metz - 2024 - In Jonathan O. Chimakonam & Monique Whitaker (eds.), Contemporary Language, Logic, and Metaphysics: African and Western Approaches (tentative title). pp. ch. 11.
    Reprint of an article that first appeared in Synthesis Philosophica (2018).
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  3. Imfundo, Ubulumko, Nomthetho: A South African Philosophy of Education.Siseko H. Kumalo - 2023 - In Björn Freter, Elvis Imafidon & Mpho Tshivhase (eds.), Handbook of African Philosophy. Dordrecht, New York: Springer Verlag. pp. 593-617.
    Education in South Africa has always been a contentious matter since the inception of colonization and coloniality, which is rooted in two competing conceptions of education. The first being colonial missionary education, framed as uplifting the Black/Indigenous “savage” from the pits of backward, retarded, and gradual life as detailed by Mudimbe in The Invention of Africa. The second being Indigenous modes of education (along with their role and function) as explicated by Gqoba in his Ingxoxo Enkulu Ngemfundo (A Great Debate (...)
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  4. Expanding the Literature on Philosophical Counselling through African Hermeneutic Philosophy and Conversationalism.Jaco Louw - 2023 - Arụmarụka 3 (2):21-46.
    Philosophical counselling, a contemporary movement in practical philosophy, continually expands its discourse by introducing novel philosophical ideas and different traditions. Nevertheless, a conspicuous silence persists regarding the introduction of African philosophies in its discourse. This issue becomes apparent when the question “How might one live?”—a fundamental question that the philosophical counsellor deals with—is adequately investigated. However, its current formulation suffers greatly from a much-needed nuance concerning temporal and contextual awareness. To address and transcend this shortcoming, I turn to two distinct (...)
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  5. The Practice of African Indigenous Medicine and Agrarianism in Madamombe Area (Chivi District-Zimbabwe).Tasara Muguti - 2023 - In Mbih Jerome Tosam & Erasmus Masitera (eds.), African Agrarian Philosophy. Springer Verlag. pp. 325-342.
    African traditional medicine has been used by the African people since time immemorial. It has been used to deal with different livelihood challenges such as human and animal ailments, and bio-diversity conservation, among others. Among the Karanga people of Chivi, a Shona subgroup, this practice has persisted in modern times despite its denigration by both colonial authorities and missionaries in colonial Zimbabwe. The chapter examines the extent to which traditional medicine is relied upon by the Karanga people of Chivi. It (...)
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  6. #FeesMustFall and the decolonised university in South Africa: tensions and opportunities in a globalising world.Dominic Griffiths - 2019 - International Journal of Educational Research 94:143-149.
    Colonialism’s legacy in South Africa includes persistent economic inequality which, since the country’s universities charge fees, bars many from higher education, perpetuating the marginalisation of those previously disadvantaged by the apartheid regime. In 2015-6, country-wide unrest raged across university campuses, as students protested the yearly cycle of tuition increases under the slogan #FeesMustFall, demanding “free, decolonised education”. Protests ended in December 2017 when the government announced a sliding-scale payment policy alleviating the economic burden for poorer students. This paper sets the (...)
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  7. Ethical Implication of Environmental Crises on African Societies: A Challenge to Future Humanity.Joseph Nkang Ogar - 2019 - International Journal of Environmental Pollution and Environmental Modelling 2 (3):109-115.
    African societies are becoming aware of the shortcomings of Western capitalist value system, because of its aftermath on individual, society, and environment. Many of African conservationist values, moral attitudes and ways of life have been destroyed by the exploitative capitalist ethos of European colonialism and modernity. Three decades of African countries trying to build their economies like the Western models have left her people wallowing in poverty, and her environment exposed to hazards. With this new imbibed Western values, African population (...)
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  8. Singer’s Notion of Speciesism: A Case for Animal Rights in Ejagham Culture.Lawrence Odey Ojong - 2019 - International Journal of Environmental Pollution and Environmental Modelling 2 (3):116-121.
    This work is an examination of Peter Singer’s notion of speciesism: case for animal rights in Ejagham culture. It primarily deals with an evaluation of the phenomenon of animal rights from the standpoint of Peter Singer’s notion of speciesism. Singer’s notion of speciesism deals with the moral obligation humans owe to animals as against the bias or prejudice that humanity has greater moral worth than non-human animals. Most opponents of speciesism contend that, animals are not members of the moral community (...)
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  9. Towards an African Philosophy of Environment.Timothy Adie Okpe & Friday Achu Oti - 2019 - International Journal of Environmental Pollution and Environmental Modelling 2 (3):105-108.
    Unlike mainstream Western ethics, African environmental ethics recognizes the interconnectedness and interdependence of all beings than individuality of being. This implies that Africans have often lived in peace and harmony with nature, realizing that the environment is key to life and that everything possesses intrinsic value. It is on the strength of the prevailing observations that this paper is geared toward unraveling African philosophy of environment and in the process argues that Africans indeed do have a philosophy of environment due (...)
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  10. The Greco-Egyptian origins of western myths and philosophy.Louise Muller - 2018 - In Pius Mosima (ed.), Papers in Intercultural Philosophy and Transcontinental Comparative Studies. Hoofddorp, Nederland: pp. 251-281.
    Every person is equipped with both the Dionysian or life force soul (in Greek Eros), and the Apollonian or death force soul (in GreekThanatos). Dionysus was a Greek fertility god from c. 580 BCE associated with wine, music, and choral dance (Csapso 2016). In Attic art, Dionysus was often depicted as a slumping god on a ship, which had a vineover laden with grapes as a mast, surrounded by a sea with a pod of dolphins; the dolphins being the rescuers (...)
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  11. African Philosophy as a Multidisciplinary Discourse.Thaddeus Metz - 2017 - In Adeshina Afolayan & Toyin Falola (eds.), The Palgrave Handbook of African Philosophy. New York, NY, U.S.A.: Palgrave-Macmillan. pp. 795-812.
    Philosophy is often labelled the ‘Queen of the Sciences’, meaning that it not merely gave birth to most other disciplines, but also has continued to influence their course. This chapter proceeds on these assumptions as well as the idea that post-independence, academic African philosophy ought to shape the development of other disciplines. It addresses the clusters of Law/Politics, Business/Management, Economics/Development Studies, Sociology/Anthropology, Psychology/Medicine, Education, Religious Studies/Theology, and Ecology, pointing out how these fields have been enriched by engaging with ideas salient (...)
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  12. Malagasy Time Conceptions.Casey Woodling - 2017 - Comparative Philosophy 8 (1):63-81.
    In this paper I discuss Øyvind Dahl’s argument for the conclusion that Malagasy people conceive of the future as coming from behind them and not as being before them as most worldviews do. I argue that we have good reason not to attribute this view to Malagasy people. First, it would mark an inefficient and anomalous way of keeping track of the past and future. Second, the linguistic and testimonial evidence presented by Dahl doesn’t support the conclusion. Even though this (...)
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  13. 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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  14. Interview with Professor Severino Elias Ngoenha, Pedagogical University in Maputo, Mozambique.Anke Graness - 2015 - Philosophia Africana 17 (1):27-31.
  15. The Ecological Crisis and the Principle of Relationality in African Philosophy.Mark Omorovie Ikeke - 2015 - Philosophy Study 5 (4).
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  16. Some thoughts on the African university.Bekele Gutema - 2013 - In Bekele Gutema & Charles Verharen (eds.), African Philosophy in Ethiopia Ethiopian Philosophical Studies II with A Memorial of Claude Sumner.
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  17. In Memory: The Significance of Claude Sumner. SJ’s Contribution to African Philosophy.Gail Presbey & George McLean - 2013 - In Gail M. Presbey (ed.), African Philosophy in Ethiopia: Ethiopian Philosophical Studies, II. Washington, DC, USA:
    The paper surveys the lifetime achievements of Claude Sumner, S.J., a Canadian Jesuit who lived for 45 years in Ethiopia and devoted his life's work to collecting, documenting and evaluating Ethiopian philosophical texts and oral literature.
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  18. Philosophy of University Education in Ethiopia. Philosophy and the future of African universities : ethics and imagination.Charles C. Verharen - 2013 - In Bekele Gutema & Charles Verharen (eds.), African Philosophy in Ethiopia Ethiopian Philosophical Studies II with A Memorial of Claude Sumner.
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  19. 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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  20. Falguni A. Sheth: Toward a political philosophy of race: SUNY Press, Albany, NY, 2009, 270 pp, hardcover, US$74.50, ISBN 978-0-7914-9397-7. [REVIEW]Lewis R. Gordon - 2011 - Continental Philosophy Review 44 (1):119-130.
  21. On Delimiting African Philosophy and the Equalization Scheme.Emmanuel Ibuot - 2011 - Ogiris 8.
    Abstract The discourse on the meaningfulness of Africans has taken various dimensions over the decades, especially as it has to do with asserting that Africans had her civilizations, and so were inherently dignified people. One of these dimensions is African Philosophy where lots of African scholars have invested their time and mind on examining the African universe and bringing forth various descriptions of the African life. And in line with this, some schools of thought in African Philosophy have developed. It (...)
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  22. Koncepcja etnicznej izby wyższej w dwuizbowym parlamencie w państwie afrykańskim (część I).Krzysztof Trzcinski - 2011 - Afryka 35:30-42.
    Krzysztof Trzciński, ‘The Concept of an Ethnic Upper Chamber in a Bicameral Parliament in an African State (Part 1).’ The article has been published in “Afryka” 34, 2011, pp. 30-42. It consists of two parts. Part 1 explains Nigerian political thinker Claude Ake’s concept of the ‘chamber of nationalities,’ in the context of the idea of recognizing and strengthening the ethnic groups’ rights in a multiethnic African state. According to the concept, in an African state, a bicameral parliament should be (...)
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  23. Philosophical reflection on African issues.Benjamin Ike Ewelu (ed.) - 2010 - Enugu, Nigeria: Delta Publications.
  24. The Future of the Multi-Ethnic African State: On the Perspective of Ifeanyi A. Menkiti.Krzysztof Trzcinski - 2010 - Hemispheres 25:73-94.
    In this article, I present and critically analyze the main ideas of the Nigerian thinker, Ifeanyi A. Menkiti, on the future of the multi-ethnic state in Africa. Menkiti appears to consider that the basic condition for the successful coexistence of the various groups occupying the states of Africa is for relations between them to rest on just principles. Justice should involve the fair and equitable division amongst peoples of the burdens and benefits of living in a common state. To realize (...)
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  25. Perverse and Necessary Dialogues in African Philosophy.Jennifer Lisa Vest - 2009 - Thought and Practice: A Journal of the Philosophical Association of Kenya 1 (2):1-23.
    This article examines the concerns and debates that have arisen in African philosophy over the last few decades, and asks whether it continues to be necessary for African philosophy to take on what the author calls “perverse questions” or “perverse preoccupations” with the West. The author argues that to engage and respond to questions about the intellectual capabilities of African thinkers or the possible existence of philosophical resources in African cultures is to respond to perverse questions. To engage in academic (...)
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  26. Wonderful Philosophies of Mary Seacole.Kristin Waters - 2009 - Philosophia Africana 12 (2):167-180.
  27. Review of Agbonkhianmeghe E. Orobator, Theology Brewed in an African Pot. [REVIEW]Casey Woodling - 2009 - African Studies Quarterly 11 (1):124-127.
  28. African Philosophy of Education: The Price of Unchallengeability.Kai Horsthemke & Penny Enslin - 2008 - Studies in Philosophy and Education 28 (3):209-222.
    In South Africa, the notion of an African Philosophy of Education emerged with the advent of post-apartheid education and the call for an educational philosophy that would reflect this renewal, a focus on Africa and its cultures, identities and values, and the new imperatives for education in a postcolonial and post-apartheid era. The idea of an African Philosophy of Education has been much debated in South Africa. Not only its content and purpose but also its very possibility have been, and (...)
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  29. Araut itunganan yen ko Afrika.Mandivamba Rukuni - 2008 - Cape Town: CASAS.
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  30. Bedo dano me Apirika.Mandivamba Rukuni - 2008 - Cape Town: CASAS.
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  31. Kuwa Mwafrika.Mandivamba Rukuni - 2008 - Cape Town: CASAS.
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  32. The pitfalls of cultural consciousness.Chielozona Eze - 2007 - Philosophia Africana 10 (1):37-48.
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  33. Celebrating Abiola Irele.Wumi Raji - 2007 - Philosophia Africana 10 (1):73-75.
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  34. Hawk and Eagle: Cultural encounters and the philosophy of "understanding" in achebe's narratives.Ipshita Chanda - 2006 - Philosophia Africana 9 (2):101-116.
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  35. Family matters: Feminist concepts in african philosophy of culture (review).Cynthia Willett - 2006 - Hypatia 23 (3):pp. 224-226.
  36. African philosophy at the threshold of the new millinium [sic]: papers of the 7th Annual Conference of the International Society for African Philosophy and Studies (ISAPS).Bekele Gutema & Daniel Smith (eds.) - 2005 - Addis Ababa: Addis Ababa University Print. Press.
  37. The philosopher and the society : Portrait of msgr. T. Okere.B. E. Nwigwe - 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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  38. Theophilus Okere : My philosophical odyssey : Interview.J. Obi Oguejiofor - 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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  39. African(a) Philosophy of Education: Reconstructions and Deconstructions.Yusef Waghid & Berte Van Wyk (eds.) - 2005 - Dept. Of Education Policy Studies, Stellenbosch University.
  40. The African Diaspora: African Origins and New World Identities by Isidore Okpewho, Carole Boyce Davies and Ali A. Mazrui, eds.Segun Gbadegesin - 2004 - Philosophia Africana 7 (1):95-108.
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  41. The Good, the Bad, and the Beautiful: Discourse about Values in Yoruba Culture by Barry Hallen.Harry Garuba - 2003 - Philosophia Africana 6 (1):59-62.
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  42. Oral Traditions as Philosophy: Okot p'Bitek's Legacy for African Philosophy by Samuel Oluoch Imbo.John Johansen - 2003 - Philosophia Africana 6 (2):98-102.
  43. In the Company of Black Men: The African Influence on African American Culture in New York City by Craig Steven Wilder.David E. McClean - 2003 - Philosophia Africana 6 (1):80-84.
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  44. African Philosophy as Cultural Inquiry by Ivan Karp and D. A. Masolo, editors.F. Ochieng'-Odhiambo - 2003 - Philosophia Africana 6 (2):89-97.
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  45. Nyansapo (the Wisdom Knot): Toward an African Philosophy of Education.K. Asafo-Agyei Okrah - 2003 - Routledge.
    This study examines the issues of indigenous philosophies, which are embedded in different aspects of socialization process among the Akan of Ghana. The research explores the possibility of forging a new future that builds on the positive aspects of their past and present and on carefully chosen ideas, methods and technology from abroad.
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  46. Cutting the Vines of the Past: Environmental Histories of the Central African Rain Forest.Tamara Giles-Vernick - 2002 - University Press of Virginia.
    Cutting the Vines of the Past offers a novel argument: African ways of seeing and interpreting their environments and past are not only critical to how ...
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  47. Maasai Concepts of Personhood: The Roles of Recognition, Community, and Individuality.Gail M. Presbey - 2002 - International Studies in Philosophy 34 (2):57-82.
    There has been a debate, popularized by Ifenyi Menkiti and Kwame Gyekye, regarding philosophical understandings of the human person in Africa. The debate revolves around the saying "So and so is not a person." Gyekye convincingly argues that the saying is a manner of speech, intended to be a moral evaluation of a person's actions. Menkiti, however, goes further and suggests that many of the African conceptions of a person are based on a dynamic understanding of the self. Similar findings (...)
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  48. Lo studio del misticismo africano come studio africano dell'essere in quanto essere.Ugwu Edmond Agbo - 2001 - In Lidia Procesi Xella & Martin Nkafu Nkemnkia (eds.), Prospettive di filosofia africana. Roma: Edizioni associate.
  49. Frantz Fanon: Black Skin, White Mask by Isaac Julien.Daniel Goodey - 2001 - Philosophia Africana 4 (2):93-97.
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  50. Afrique, je te plumerai Jean-Maire Teno.Jean-Maire Teno - 2001 - Philosophia Africana 4 (1).
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1 — 50 / 65