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  1.  71
    African Philosophy of Religion: Concepts of God, Ancestors, and the Problem of Evil.Luís Cordeiro-Rodrigues & Ada Agada - 2022 - Philosophy Compass 17 (8):e12864.
    Philosophy Compass, Volume 17, Issue 8, August 2022.
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  2.  20
    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 (...)
  3.  12
    (1 other version)Bewaji and Fayemi On God, Omnipotence and Evil.Ada Agada - 2022 - Filosofia Theoretica 11 (1):41-56.
    This paper explores the contradiction of positing the existence of a God who is at once omnipotent and not omnipotent in respect of his power that arises in the thought of two African philosophers of religion, John A.I. Bewaji and Ademola Kazeem Fayemi who accept the limitation thesis that projects a limited God and deny the legitimacy of the transcendence view in Yoruba and, by extension, African thought. I demonstrate in this paper that the contradiction arises from the fact that (...)
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  4.  17
    Nietzsche and Ramose on Being and Becoming.Ada Agada - 2021 - Journal of World Philosophies 6 (1):1-12.
    This paper examines Nietzsche’s conception of what persists, or occurs, as becoming in relation to Ramose’s reconceptualization of what persists, or occurs, as be-ing becoming with a view to showing how divergence and convergence of thought in the western and African contexts can inform cross-cultural philosophizing. Nietzsche radically subverts the traditional notion of an eternal immutable being that constitutes the ground of change and replaces it with the notion of becoming. Ramose’s notion of being, which is grounded in ubuntu philosophy, (...)
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  5.  22
    Rethinking the metaphysical questions of mind, matter, freedom, determinism, purpose and the mind-body problem within the panpsychist framework of consolationism.Ada Agada - 2019 - South African Journal of Philosophy 38 (1):1-16.
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  6.  48
    Igwebuike: an African concept for an inclusive medical ethics.Luis Cordeiro-Rodrigues & Ada Agada - 2024 - Journal of Medical Ethics 50 (3):219-220.
    Igwebuike is a traditional knowledge system undergirded by the metaphysical assumption that the world is a totality of interconnected and interrelated entities.1–4 African scholars in West Africa often invoke igwebuike to make sense of African ethical, social and political perspectives that are grounded in the theory of Afro-communitarianism. Afro-communitarianism is primarily a socioethical theory that is concerned with the articulation of the moral relationship between the individual and the community. The term igwebuike is derived from the Igbo root words igwe (...)
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  7.  42
    Grounding the Consolationist Concept of Mood in the African Vital Force Theory.Ada Agada - 2020 - Philosophia Africana 19 (2):101-121.
    ABSTRACT The concept of vital force in African philosophy received its first full articulation in Placide Tempels’s Bantu Philosophy and has evolved over time from the ontological dimension of a universal actuation and energizing principle to an element of mind, notably in the work of Kwame Gyekye. In this essay, I present the concept of vital force and trace its evolution from the time of its first full articulation by Tempels up to its identification with spirit, or mind, in Gyekye’s (...)
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  8.  27
    Molefe on Wiredu's Humanistic Interpretation of Akan (African) Ethics.Ada Agada - 2023 - Theoria: A Journal of Social and Political Theory 70 (175):1-23.
    In his 2015 Theoria article titled ‘A Rejection of Humanism in African Moral Tradition’, Motsamai Molefe argues that Kwasi Wiredu's humanistic interpretation of traditional Akan ethics cannot be the best account of African ethics because Wiredu overlooks the significant sentiment in traditional African thought that regards reality as a holistic totality of spiritual, social and environmental components. I point out that Molefe's rejection of Wiredu's humanism follows from the latter's de-emphasising of supernaturalism. I argue that Molefe overlooks the fact that (...)
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  9.  27
    The African vital force theory of meaning in life.Ada Agada - 2020 - South African Journal of Philosophy 39 (2):100-112.
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  10.  31
    Kwame Gyekye as a Pan-Psychist.Adá Agadá - 2022 - Philosophia Africana 21 (1):28-44.
    Kwame Gyekye has been called a dualist to the extent that he accepts the ontological distinction between mind and matter, with both phenomena interacting with each other. I argue in this article that Gyekye’s presentation of the sunsum as a universal animating principle that is itself nonmaterial and irreducible to a material base warrants a second look at his philosophy of mind to determine whether he can be considered a pan-psychist and whether a pan-psychist reading can resolve the Gyekyean problem (...)
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  11.  15
    (1 other version)Nietzsche’s idea of eternal recurrence and the notions of reincarnation in Onyewuenyi and Majeed.Anthony Chimankpam Ojimba & Ada Agada - 2020 - Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 9 (2):35-56.
    This paper examines Nietzsche’s idea of eternal recurrence and the notions of reincarnation in Onyewuenyi and Majeed with a view to showing how convergence and divergence of thought in the Nietzschean, Onyewuenyean and Majeedean philosophy contexts can inform cross-cultural philosophizing. Nietzsche’s idea of eternal recurrence represents his deep thought, which claims that every aspect of life returns innumerable times, in an identical fashion. On the other hand, Onyewuenyi posits that reincarnation is un-African as he conceives it as the theory that (...)
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  12.  19
    (1 other version)The apparent conflict of transcendentalism and immanentism in Kwame Gyekye and Kwasi Wiredu’s interpretation of the Akan concept of God.Ada Agada - 2017 - Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 6 (1):23-38.
    In this paper I compare Kwame Gyekye’s transcendentalist interpretation of the Akan conception of God with Kwasi Wiredu’s immanentist interpretation. I highlight the tension between the two thinkers’ interpretations of Akan religious thought within the broader conflict between transcendence and immanence. Using the analytic, critical, and interpretative method, I show how the reconciliation of Gyekye and Wiredu’s divergent, yet paradoxically overlapping visions can be effected in the idea of panpsychism. In the process of effecting this reconciliation, I open up a (...)
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  13.  31
    Between Sense-Phenomenalism, Equi-phenomenalism, Quasi-physicalism, and Proto-panpsychism.Ada Agada - 2023 - In Aribiah David Attoe, Segun Samuel Temitope, Victor Nweke, John Umezurike & Jonathan Okeke Chimakonam (eds.), Conversations on African Philosophy of Mind, Consciousness and Artificial Intelligence. Springer Verlag. pp. 37-48.
    African philosophy of mind is still a developing area of African philosophy. The main issues driving debates in the field include the essential components of the human being (whether this being is wholly physical or partly physical and partly non-material), the relation of the body with the mind or consciousness, whether there is a unifying principle that grounds both body (matter) and consciousness, and whether there is an aspect of the human being that survives biological death. Physicalist theories such as (...)
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  14.  26
    God’s Existence and the Problem of Evil in African Philosophy of Religion.Ada Agada - 2023 - In Björn Freter, Elvis Imafidon & Mpho Tshivhase (eds.), Handbook of African Philosophy. Dordrecht, New York: Springer Verlag. pp. 555-574.
    Traditional African societies tend to favor a theocentric and anthropocentric conception of the universe, with God at the top of the hierarchy of being, in which the human sphere is a major center of influence and meaning. God is sometimes conceived in the traditional theistic sense and attributed with superlative qualities of omnipotence, omniscience, and benevolence. On the other hand, a more critical study of oral sources of African traditional religious thought constrains the traditional theistic interpretation and presents the idea (...)
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  15.  7
    Chimakonam’s sense-phenomenalism and the bogey of consciousness.Ada Agada - 2024 - Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 13 (1):1-10.
    In the 2019 work “A Sense-Phenomenal Look at the Problem of Personal Identity,” Jonathan O. Chimakonam articulates an intriguing and novel body-only perspective of personal identity that has a direct implication for our understanding of consciousness. In this article, I focus on the aspect of the work that adopts a seemingly eliminativist stance on the hard problem of consciousness. Chimakonam’s version of physicalism rejects the reality of consciousness or experience while accepting that humans have sensations. Having transferred the location of (...)
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  16.  34
    Teaching and Learning Guide for African Philosophy of Religion: Concepts of God, Ancestors, and the Problem of Evil.Luís Cordeiro-Rodrigues & Ada Agada - 2023 - Philosophy Compass 18 (3):e12910.
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  17.  6
    The Panpsychist Dimension of Kwame Gyekye’s Theistic Conception of God.Ada Agada - forthcoming - Sophia:1-16.
    Kwame Gyekye’s interpretation of traditional Akan religious thought leads him to the conception of God as a being that possesses the properties of omnipotence, omniscience, and omnibenevolence. Adopting an analytical and hermeneutical method, I argue in this article that Gyekye’s understanding of God as the direct source of the sunsum, or spirit, in the context of his presentation of the sunsum as a wholly immaterial and ubiquitous principle introduces a clear panpsychist dimension to his commitment to theism. I point out (...)
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  18.  12
    Existence and consolation: reinventing ontology, gnosis, and values in African philosophy.Ada Agada - 2015 - St. Paul: Paragon House.
    An original and constructive African though system with universal reach. Existence and consolation transcends the ethno-philosophies the dominated in the post-colonial period. While the African experience might lead one to say human life is pointless, the author argues that meaning comes in the form of consolation and is rooted in mood.
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  19.  15
    Between Kwasi Wiredu’s Humanistic Ethics and Motsamai Molefe’s Supernaturalist Ethics.Ada Agada - 2023 - Philosophia 51 (4):2285-2299.
    Wiredu has argued that traditional Akan (African) ethics is humanistic in orientation and that human welfare, rather than God’s will, is the basis of morality. In response, Motsamai Molefe asserts that Wiredu’s conclusion overlooks the supernaturalist dimension of traditional African ontology which presents God as the apex being in the universe and the ultimate ground of reality. According to Molefe, a vitalistic conception of God supports the claim that an African supernaturalist ethics is possible. He proceeds to develop an intriguing (...)
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  20. The future question in African philosophy.Ada Agada - 2014 - In Jonathan O. Chimakonam (ed.), Atuolu Omalu: Some Unanswered Questions in Contemporary African Philosophy. Lanham, Maryland: Upa.
     
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  21. Emerging Trends and Questions in African Philosophy of Religion.Ada Agada, Aribiah Attoe & Jonathan Chimakonam (eds.) - forthcoming
     
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  22.  18
    The Human Being, God, and Moral Evil.Ada Agada - 2022 - Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 11 (4):9-30.
    The evidence of human wickedness in the world is so transparent that no rational person can dispute its reality. This paper approaches the question of the human person from an African philosophical perspective and explores the relation between the apparently free-acting human being and God conceived as the creator of the world and the ultimate cause of the human being. The paper will proffer answers to the following question: to what extent can the human being be absolved of blame for (...)
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  23.  16
    Editorial: African Perspectives on God, the Problem of Evil, and Meaning in Life.Ada Agada & Aribiah David Attoe - 2022 - Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 11 (4):1-8.
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  24.  35
    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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  25.  21
    Complementarism and Consolationism: Mapping out a 21st-Century African Philosophical Trajectory.Ada Agada - 2017 - Caribbean Journal of Philosophy 9 (1).
  26.  17
    (1 other version)Language, thought, and interpersonal communication: a cross-cultural conversation on the question of individuality and community.Ada Agada & Uti Ojah Egbai - 2018 - Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 7 (2):141-162.
    The ongoing debate among African philosophers on the relation of the individual and the community has spawned radical, moderate, and limited communitarian views. In this paper we will insert the question of interpersonal communication into the individual-community conundrum and raise the discourse to the level of cross-cultural engagement. We will highlight the dominant perspectives in Afro-communitarianism with particular emphasis on the Ghanaian philosopher Kwame Gyekye and the Nigerian philosopher Ifeanyi Menkiti. Expanding the discourse into the domain of intercultural/comparative philosophy, this (...)
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  27.  9
    The Idoma Concept of Ihotu.Ada Agada - 2020 - Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 9 (1):17-30.
    The notion of love is one of the fascinating concepts available to humans. Love is perhaps the most powerful emotion a human being can experience. Love is immediately recognized as a feeling. It is only after observing human conduct that it dawns on us that there is a rational dimension of love. In this paper I will discuss the Idoma-African concept of ihotu, or love. Since the very idea of an Idoma philosophy of love is an entirely novel idea, with (...)
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  28.  12
    The Themes of Nihilism, Pessimism, and Optimism in Ibuanyidanda and Consolation Ontologies.Ada Agada - 2021 - In Jonathan O. Chimakonam, Edwin Etieyibo & Ike Odimegwu (eds.), Essays on Contemporary Issues in African Philosophy. Springer Verlag. pp. 317-331.
    This chapter will examine the themes of nihilism, pessimism, and optimism as they feature in the thought of the Nigerian philosophers, Innocent Asouzu and Ada Agada. While endorsing Asouzu’s basic optimistic vision of reality, I will, nevertheless, point out the inadequacy of an almost entirely optimistic theory of human existence in accounting for the phenomena of nihilism and pessimism. I will compare Asouzu’s ibuanyidanda philosophy with Agada’s consolation philosophy. I will show that consolation philosophy supplies a broader vision of the (...)
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  29.  4
    Wiredu on the Humanistic Orientation of Akan Morality.Ada Agada - 2023 - In Motsamai Molefe & Christopher Allsobrook (eds.), Human Dignity in an African Context. Springer Verlag. pp. 281-300.
    While advancing the idea that morality is a universal human phenomenon, Kwasi Wiredu suggests that human reason, rather than the will of God, grounds morality and determines what is good in traditional Akan society. I note in this chapter that while Wiredu’s rationalism deviates from the traditional African theistic view that God is the source of morality, his appeal to reason rather than divine authority is consistent with his religious philosophy. This religious philosophy accommodates what I call the limited God (...)
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  30.  17
    (1 other version)Are we Finished with the Ethnophilosophy Debate?Elvis Imafidon, Bernard Matolino, Lucky Uchenna Ogbonnaya, Ada Agada & Aribiah David Attoe - 2019 - Filosofia Theoretica 8 (2):111-137.
    In line with the tradition of the Conversational School of Philosophy, this essay provides a rare and unique space of discourse for the authors to converse about the place of the ‘ethno’ in African philosophy. This conversation is a revisit, a renewal of the key positions that have coloured the ethnophilosophy debate by the conversers who themselves are notable contributors to arguments for and against the importance of ethnophilosophy in the unfolding of African philosophy particularly in the last decade or (...)
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  31.  6
    African Philosophy in the Search of Authenticity and the Condition of Universality. [REVIEW]Ada Agada - 2017 - Filosofia Theoretica 6 (1):110-114.
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  32.  5
    A Philosopher’s Interrogation of Outworn Cultural Beliefs about Albinism. [REVIEW]Ada Agada - 2019 - Filosofia Theoretica 8 (2):159-163.
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  33.  26
    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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  34.  7
    Book Review: African Philosophy and the Otherness of Albinism: White Skin, Black Race. [REVIEW]Ada Agada - 2019 - Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 8 (2):159-164.
    Book Title: African Philosophy and the Otherness of Albinism: White Skin, Black Race Book Author: Elvis Imafidon Publisher: Routledge. Pages: Pp. xvi + 146. Year of Publication: 2019.
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  35.  13
    Withdrawn: Book Review: Exploring the Question of Reincarnation in African Philosophy within an Intracultural and Intercultural Context. [REVIEW]Ada Agada - 2018 - Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 7 (2):168-173.
    There was a mix-up during the publication process. The Book Review file that was supposed to be part of this Vol 7 No 2 was mistakenly switched for the one that was published in Vol 7 No 1. We are withdrawing this Book Review piece because it has already been published in Vol 7 No 1. Book Title: Reincarnation: A Question in the African Philosophy of Mind Book Author: Hasskei M. Majeed UNISA Press. Pages: 275. Year of Publication: 2017.
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  36.  22
    Book Review: Philosophic Sagacity and Intercultural Philosophy: Beyond Henry Odera Oruka. [REVIEW]Ada Agada - 2017 - Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 6 (1):110-114.
    Book Title: Philosophic Sagacity and Intercultural Philosophy: Beyond Henry Odera Oruka Book Author: Pius Maija Mosima African Studies Centre, Leiden, Netherlands. pp. 187. ISBN: 978-90-5448-152-2.
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  37.  7
    Exploring the Question of Reincarnation in African Philosophy within Intracultural and Intercultural Contexts. [REVIEW]Ada Agada - 2018 - Filosofia Theoretica 7 (1):141-147.
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  38.  7
    Reincarnation: A Question in the African Philosophy of Mind. [REVIEW]Ada Agada - 2018 - Filosofia Theoretica 7 (2):168-172.
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