Results for 'Africa, African Philosophy, Justice, Rights, Sage Philosophy, Kenya, Odera Oruka'

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  1.  9
    The Life and Thought of H. Odera Oruka: Pursuing Justice in Africa.Gail M. Presbey - 2023 - London: Bloomsbury.
    Henry Odera Oruka was one of the most influential figures in 20th-century African philosophy. During the early years of the decolonization of African countries, as universities worked to redefine themselves, Odera drove changes to curricula and research. A tireless advocate for democracy and human rights in Africa, he repeatedly intervened in the political debates of his time. -/- This is the first critical biography of both the man himself and African philosophy in the context (...)
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  2.  20
    Sage philosophy: indigenous thinkers and modern debate on African philosophy.H. Odera Oruka (ed.) - 1990 - New York: E.J. Brill.
    Sage Philosophy is an anthology of three main parts: Part one contains papers by Odera Oruka clearing the way and arguing about his research over the last decade on indigenous sages in Kenya. Part Two introduces verbatim interviews with a given number of those sages, while Part Three consists of published papers by scholars who are critics or commentators on the Oruka project. The author has spent the last decade in Kenya carrying out his research. It (...)
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  3. Ways in Which Oral Philosophy is Superior to Written Philosophy: A Look at Odera Oruka’s Rural Sages.Gail Presbey - 1996 - APA Newsletter on Philosophy and the Black Experience 1996 (Fall):6-10.
    The paper is about H. Odera Oruka's Sage Philosophy project. Oruka interviewed rural sages of Kenya, saying that like Socrates, these wise elders had been philosophizing without writing anything down. Paulin Hountondji (at the time) criticized efforts of oral philosophizing, saying that Africa needed a written tradition of philosophizing. Some philosophers were representatives of an "individualist" position which says that philosophical ideas must be attributed to specific named individuals. Kwame Gyekye instead argued that anonymous community wisdom (...)
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  4. Odera Oruka on Culture Philosophy and its role in the S.M. Otieno Burial Trial.Gail Presbey - 2017 - In Reginald M. J. Oduor, Oriare Nyarwath & Francis E. A. Owakah (eds.), Odera Oruka in the Twenty-first Century. Washington, DC: The Council for Research in Values and Philosophy. pp. 99-118.
    This paper focuses on evaluating Odera Oruka’s role as an expert witness in customary law for the Luo community during the Nairobi, Kenya-based trial in 1987 to decide on the place of the burial of S.M. Otieno. During that trial, an understanding of Luo burial and widow guardianship (ter) practices was essential. Odera Oruka described the practices carefully and defended them against misunderstanding and stereotype. He revisited related topics in several delivered papers, published articles, and even (...)
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  5.  11
    Poverty and the Philosophy of Aid in Africa: Beyond Odera Oruka’s Theory of the Right to a Human Minimum.Oyekan Adeolu Oluwaseyi - 2013 - Thought and Practice: A Journal of the Philosophical Association of Kenya 5 (2):19-37.
    Poverty in Africa has gained the attention of social activists, Non-Governmental Organizations, scholars from diverse fields, as well as governments. The contemporary reality of poverty, as revealed by various indices, shows that this problem has resisted the interventions so far. In view of the failures of earlier and current approaches to alleviating poverty in Africa, this paper explores the ethical and prudential approaches to setting anew, viable trajectory for poverty alleviation in twenty-first century Africa. It raises the fundamental question of (...)
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  6.  28
    Reason and Sagacity in Africa: Odera Oruka’s Contribution to Philosophy.F. Ochieng-Odhiambo & C. Iteyo - 2012 - Thought and Practice: A Journal of the Philosophical Association of Kenya 4 (2):169-184.
    Commentators on the four trends in contemporary African philosophy as enunciated by H. Odera Oruka frequently focus on the merits and demerits of each trend. However, many of them are obblivious to the way in which sagacity emancipates African philosophy by putting reason in its rightful pivotal position. This article argues that while the professional philosophers accused ethno-philosophers of doing disservice to African philosophy, they too stand accused of the same. This is due to the (...)
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  7. African Sage Philosophy and Socrates.Gail M. Presbey - 2002 - International Philosophical Quarterly 42 (2):177-192.
    The paper explores the methodology and goals of H. Odera Oruka’s sage philosophy project. Oruka interviewed wise persons who were mostly illiterate and from the rural areas of Kenya to show that a long tradition of critical thinking and philosophizing exists in Africa, even if there is no written record. His descriptions of the role of the academic philosopher turned interviewer varied, emphasizing their refraining from imposition of their own views (the social science model), their adding (...)
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  8.  17
    From Socrates to Odera Oruka: Wisdom and Ethical Commitment.Anke Graness - 2012 - Thought and Practice: A Journal of the Philosophical Association of Kenya 4 (2):1-22.
    Odera Oruka’s Sage philosophy project, his definition of philosophy, the method of interviewing sages, and the differentiation between folk and philosophic sages, have been discussed and criticised at length. Unfortunately, less known is Odera Oruka’s work on Ethics. This is especially regrettable, as his philosophical work had two main objectives:· The liberation of philosophy in Africa from ethnological and racist prejudices (Sage philosophy).· The reconstruction of the dimension of sagacity in philosophy which got lost (...)
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  9. Odera Oruka's Four Trends in African Philosophy and their Implications for Education in Africa.Oswell Hapanyengwi-Chemhuru - 2013 - Thought and Practice: A Journal of the Philosophical Association of Kenya 5 (2):39-55.
    The late Kenyan philosopher, Henry Odera Oruka, identified six schools of thought on what African philosophy is or could be, namely, ethno-philosophy, philosophic sagacity, nationalisticideological philosophy, professional philosophy, hermeneutic philosophy, and artistic or literary philosophy. The first four are the generally well known and well explained schools of African philosophy. In this article, we seek to reflect on the implications of the four trends on education in Africa. This enterprise is informed by the conviction that philosophy (...)
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  10. African Sage-Philosophers in Action: H. Odera Oruka’s Challenges to the Narrowly Academic Role of the Philosopher.Gail Presbey - 1996 - Essence: An International Journal of Philosophy 1 (1):29-41.
    I argue that Oruka’s sages, half of whom were described as arbiters and judges called upon to solve disputes, fulfill Plato’s ideal of a philosopher as a respected, wise thinker who works for the betterment of society. Although the sage has been sidelined in modern academia, even in Africa, Oruka suggests that twentieth-century rural Kenyan sages, with their devotion to community benefit and conversation about practical concerns, are role models for modern Western philosophy, because philosophers everywhere have (...)
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  11.  13
    Odera Oruka and the Right to a Human Minimum: An African Philosopher's Defense of Human Dignity and Environment.Michael Kamau Mburu - 2022 - Lanham, Maryland: Lexington Books.
    This book advances Oruka's argument that the right to a human minimum is the most basic and necessary means to ensuring human dignity, a precondition to functioning as a moral agent. It also defends and promotes an understanding of justice as ensuring both egalitarian and ecological fairness at the global level.
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  12.  41
    African Sage Philosophy.Gail M. Presbey - 2014 - Internet Encyclopedia of Philosophy.
    African Sage Philosophy. The Sage Philosophy Project began in the mid-1970s at the Department of Philosophy of the University of Nairobi Kenya. At the University, Henry Odera Oruka (1944-1995) popularized the term “Sage Philosophy Project,” and closely related terms such as “philosophic sagacity,” both by initiating a project of interviewing African sages. This article presents the history of the project and its major accomplishments.
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  13. Is Elijah Masinde a Sage-Philosopher? The Dispute between H. Odera Oruka and Chaungo Barasa.Gail Presbey - 1997 - In Kai Kresse & Anke Graness (eds.), Sagacious Reasoning: Henry Odera Oruka in Memoriam. Peter Lang Verlag. pp. 195-209.
    A constant question that arises when study in H. Odera Oruka's sage philosophy project is, who is a sage? What attributes are necessary? While Oruka tried to provide criteria for categorization of folk and philosophical sages, some critics note that the criteria is not clear, or not clearly applied. This paper focuses on Elijah Masinde, a Kenyan prophet who agitated against British colonialism in Kenya. The question of whether or not Masinde was a sage (...)
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  14.  48
    Secularism and Rationality in Odera Oruka’s Sage Philosophy Project.Gail M. Presbey - 2008 - Proceedings of the Xxii World Congress of Philosophy 28:121-128.
    Prof. H. Odera Oruka started the sage philosophy project, in which he interviewed wise elders in Kenyan rural areas to show that Africans could philosophize. He intended to create a “national culture” by drawing upon sages from different ethnic groups and he downplayed religious differences, as did Kwame Nkrumah, who had a similar goal of building “national culture” in Ghana. Both projects were secular insofar as they preferred to emphasize rationality and downplay religious belief or “superstition” as (...)
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  15.  14
    Odera Oruka’s Account of the Foundation of Human Rights: A Critique.Reginald M. J. Oduor - 2012 - Thought and Practice: A Journal of the Philosophical Association of Kenya 4 (2):219-240.
    While H. Odera Oruka is best known for his views on sage philosophy, he spent a considerable portion of his philosophical career agonizing over the question of human rights. The present paper argues that there is need for further philosophical reflection on Oruka’s account of the foundation of human rights with a view to refining it.
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  16. The Wisdom of African Sages.Gail Presbey - 2001 - In Teodros Kiros (ed.), Explorations in African Political Thought: Identity, Community, Ethics. New York, NY, USA: pp. 7-20.
    The paper explores the role of sage philosophy, founded by Prof. H. Odera Oruka of Kenya, within African philosophy and philosophy in general. The focus on wise sages raises the larger issue of the relationship of wisdom to philosophy. An early literature of wisdom philosophy, dealing with the art of living, has been marginalized by modern philosophy, where concerns for wisdom are peripheral. Kekes and Blanshard argue, however, that the reflectiveness and judgment involved in wisdom are (...)
     
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  17. Sage philosophy.H. Odera Oruka & T. Serequeberhan - forthcoming - African Philosophy: The Essential Readings. New York: Paragon House.
     
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  18.  24
    Odera Oruka and Mohandas Gandhi on Reconciliation".Gail Presbey - 2015 - Polylog: Forum Für Interkulturelles Philosophieren 35 (2):187-208.
    Trudy Govier worked closely with Wilhelm Verwoerd and Desmond Tutu in South Africa’s Truth and Reconciliation Commission. This paper shares her insights regarding the meaning and importance of concepts such as acknowledgment, apology, forgiveness and reconciliation. The paper goes on to focus on the topic of reconciliation in the works of two philosophers. Kenyan philosopher Henry Odera Oruka had a great concern for reconciliation and restorative justice. He critiqued criminal justice systems that focused on punishment as retribution or (...)
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  19.  16
    Race Ideology and the Conceptualization of Philosophy: The Story of Philosophy in Africa from Placide Tempels to Odera Oruka.Francis E. A. Owakah - 2012 - Thought and Practice: A Journal of the Philosophical Association of Kenya 4 (2):147-168.
    Philosophy in Africa has come a long way. From the 18th and 19th centuries when it was totally ignored or denied altogether, to when it was given a lower status by ethnophilosophers. Today we talk proudly of an African philosophy. What is often forgotten is its history and the players behind its historical moments. This paper tells the story of how racial ideology had defined the course of philosophy in Africa. We are particularly concerned with telling the story of (...)
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  20.  34
    Sage Philosophy: Criteria That Distinguish It from Ethnophilosophy and Make It a Unique Approach within African Philosophy.Gail M. Presbey - 2007 - Philosophia Africana 10 (2):127-160.
    An article by F. Ochieng'-Odhiambo asserted that Prof. H. Odera Oruka's work on "philosophic sagacity" in Kenya could be divided into three periods, beginning with an early period denouncing ethnophilosophy and ending with a later period which embraced and engaged in ethnophilosophy. This article says that such a characterization is inaccurate, because Odera Oruka continued to distinguish sage philosophy from ethnophilosophy in several key ways, even in his later work. While pointing out Odera (...)'s changing positions is a service to scholars, Ochieng'-Odhiambo implicitly champions the early work at the expense of the latter. This article argues that folk sages were added to the later stages of the sage philosophy project with good reason, and that the project as it developed provided insights on ethical and socio-political issues as well as identity issues facing Kenyans. (shrink)
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  21.  16
    H. Odera Oruka: A Biographical Sketch.Oriare Nyarwath - 2012 - Thought and Practice: A Journal of the Philosophical Association of Kenya 4 (2):3-5.
    H. Odera Oruka’s philosophy, as can be discerned from his various works, revolves around the issue of social justice. In this paper I seek to show how Oruka’s idea of social justice is inextricably bound up with his conceptions of human rights and humanism, and his contention that one of the fundamental principles of social justice is the recognition and realization of the human minimum as the most basic universal human right.
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  22.  29
    Henry Odera Oruka, Ecophilosophy and Climate Change.Robin Attfield - 2012 - Thought and Practice: A Journal of the Philosophical Association of Kenya 4 (2):51-74.
    The purpose of this paper is to explore what Henry Odera Oruka, a renowned ecophilosopher and Director designate of an Ecophilosophy Centre, would havethought and argued in the sphere of climate change if he had remained alive beyond 1995 and up to the present time.The methodology of the paper combines an analytic and normative study of ethical issues concerning climate change that arose during the 1990s or have arisen during the subsequent period, with a critical examination of relevant (...)
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  23.  15
    H. Odera Oruka: A Biographical Sketch.Oriare Nyarwath - 2012 - Thought and Practice: A Journal of the Philosophical Association of Kenya 4 (2):3-5.
    H. Odera Oruka’s philosophy, as can be discerned from his various works, revolves around the issue of social justice. In this paper I seek to show how Oruka’s idea of social justice is inextricably bound up with his conceptions of human rights and humanism, and his contention that one of the fundamental principles of social justice is the recognition and realization of the human minimum as the most basic universal human right.
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  24.  16
    Dialogs and Solidarity Among the Sages: Bimal Krishna Matilal and Henry Odera Oruka’s Advocacy for the Philosophical Rationality of Non-Western Cultures.Eddah Mbula Mutua & David Peter Lawrence - 2020 - Journal of Dharma Studies 2 (2):153-162.
    Our paper builds on earlier research to show how Bimal Krishna Matilal and Henry Odera Oruka challenge dominant narratives of the West-centered progress of philosophical and other forms of critical rationality. On the basis of persisting “enlightenment” and colonialist prejudices, a majority of Western philosophers have ignored philosophical inquiry in non-Western cultures. Both philosophical decolonizers had much of their upbringing and education while their countries were British colonies, earned their Ph.D.s in the West, and became renowned philosophers at (...)
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  25.  27
    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 (...)
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  26. Sage Philosophy: Indigenous Thinkers and Modern Debate on.H. Odera Oruka - forthcoming - African Philosophy.
     
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  27.  11
    Rethinking sage philosophy: interdisciplinary perspectives on and beyond H. Odera Oruka.Kai Kresse & Oriare Nyarwath (eds.) - 2023 - Lanham: Lexington Books.
    This book discusses Henry Odera Oruka's sage philosophy, rethinking it in light of recent debates in African philosophy and African Studies. The chapters engage perspectives from anthropology, literature, and postcolonial scholarship, questioning and exploring the relevance of sage philosophy for current challenges, including decolonialization.
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  28.  20
    H. Odera Oruka and the Question of Methodology in African Philosophy: A Critique.Fayemi Ademola Kazeem - 2012 - Thought and Practice: A Journal of the Philosophical Association of Kenya 4 (2):185-204.
    This paper examines the contribution of Henry Odera Oruka, a Kenyan philosopher, to the discourse on the problem of methodology in African philosophy. It interrogates the veracity of various critical reactions to Oruka’s thesis on philosophic sagacity, as well as his rejoinders to some of them. The paper posits that in spite of the formidable critiques against philosophic sagacity as an approach to African philosophy, there are still some aspects of it worthy of note. In (...)
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  29. Four trends in current african philosophy.H. Odera Oruka - 1981 - In Alwin Diemer (ed.), Symposium on Philosophy in the Present Situation of Africa, Wednesday, August 30, 1978. Steiner.
  30.  13
    Building a humane society.Kai Kresse - 2013 - Thought and Practice: A Journal of the Philosophical Association of Kenya 5 (1):25-40.
    This paper discusses Odera Oruka’s philosophical work from the perspective of its emphasis on the ‘practical’ impetus that Oruka himself underlined. In different ways, his various projects - his sage philosophy, his philosophy of liberty, his environmental philosophy and, perhaps most importantly, his critiques of African (and implicitly Kenyan) social and political realities - can be seen as manifestations of his commitment to the practical relevance and social significance of knowledge, and his conviction about the (...)
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  31.  6
    Building a humane society.Kai Kresse - 2013 - Thought and Practice: A Journal of the Philosophical Association of Kenya 5 (1):25-40.
    This paper discusses Odera Oruka’s philosophical work from the perspective of its emphasis on the ‘practical’ impetus that Oruka himself underlined. In different ways, his various projects - his sage philosophy, his philosophy of liberty, his environmental philosophy and, perhaps most importantly, his critiques of African (and implicitly Kenyan) social and political realities - can be seen as manifestations of his commitment to the practical relevance and social significance of knowledge, and his conviction about the (...)
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  32.  75
    Odera Oruka’s Philosophic Sagacity: Problems and Challenges of Conversation Method in African Philosophy.Godwin Azenabor - 2009 - 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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  33. Trends and Issues in African Philosophy.F. Ochieng'-Odhiambo - 2010 - Peter Lang.
    Introduction -- The historical phase -- Western discourse on Africa -- Egyptology : an African response to western discourse -- Afrocentricity -- African philosophy's ethnophilosophy -- Tempels on Bantu philosophy -- African religions and philosophy -- Horton on African and western thought systems -- General critiques -- Professional approach to African philosophy -- Ethnophilosophy and professional philosophy -- The myth and reality of African philosophy -- Traditional thought and modern philosophy in africa -- On (...)
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  34.  7
    Henry Odera Oruka’s Parental Earth Ethics as Ethics of Duty: Towards Ecological Fairness and Global Justice.Pius Mosima - 2023 - In Mbih Jerome Tosam & Erasmus Masitera (eds.), African Agrarian Philosophy. Springer Verlag. pp. 345-360.
    The current global ecological crises have, inter alia, led to an upsurge in massive migrations, food crises, diseases, pandemics, increased conflict and war especially in African societies. Most of those affected are the small farmers in rural communities who depend on agriculture. This crisis has not only raised concerns about the extent of the damage humans and human activities are causing to the natural environment but has also ignited discussions about the urgent necessity for a change in human behavior (...)
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  35.  13
    Care versus Justice: Odera Oruka and the Quest for Global Justice.D. A. Masolo - 2012 - Thought and Practice: A Journal of the Philosophical Association of Kenya 4 (2):23-49.
    The Kenya-born philosopher Henry Odera Oruka (1944 - 1995) persistently, and consistently, made proposals for a different moral approach to addressing, and possibly solving, some of the root causes of human conflicts across the world. I will call it “taking suffering seriously” as the basis of his idea of a global-level collective justice which, for him, raised the idea of the ethics of care to the level of global justice. I propose in this paper to show that this (...)
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  36.  93
    Is the debate on ‘global justice’ a global one? Some considerations in view of modern philosophy in Africa.Anke Graness - 2015 - Journal of Global Ethics 11 (1):126-140.
    At present, the debate on global justice, a debate which is at the core of global ethics, is largely being conducted by European and American scholars from different disciplines without taking into account views and concepts from other regions of the world, particularly, from the Global South. The lack of a truly intercultural, interreligious, and international exchange of ideas provokes doubts whether the concepts of global justice introduced so far are able to transcend regional and cultural horizons. The article introduces (...)
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  37.  27
    Implications of Odera Oruka's ethics of consumerism for reducing globesity.Ademola Kazeem Fayemi - 2018 - Developing World Bioethics 18 (3):258-267.
    In this paper, I advance Odera Oruka's insights on the ethics of consumerism in order to draw relevant implications of his thoughts on rethinking the problem of obesity. I argue that Oruka's ethics of consumerism and his right to human minimum theory entail some salient ideas that might serve as a better ethical model for reducing the global obesity prevalence. Though Oruka's African moral philosophy is yet to receive universal attention it arguably deserves, the interests (...)
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  38.  16
    A Critical Assessment of Odera Oruka’s Theory of Punishment.Jacinta Mwende Maweu - 2012 - Thought and Practice: A Journal of the Philosophical Association of Kenya 4 (2):97-108.
    This paper is a critical examination of Odera Oruka’s theory of punishment in his Punishment and Terrorism in Africa. It argues that although Oruka clearly highlights the weaknesses of the Retributionist and Utilitarian accounts of punishment and therefore calls for the Reformist view of ‘treating both the criminal and society’, he is mistaken in calling for the abolition of punishment simply because it cannot reform the criminal. The paper contends that the reform of the criminal is only (...)
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  39.  9
    Who Counts as a Sage?Gail Presbey - 1998 - The Paideia Archive: Twentieth World Congress of Philosophy 23:51-56.
    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 (...)
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  40. Punishment and Terrorism in Africa. By H. Odera Oruka[REVIEW]Justus Mbae - 1977 - Second Order: An African Journal of Philosophy  6 (1):97.
     
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  41. The Question of African Philosophy.P. O. Bodunrin - 1981 - Philosophy 56 (216):161 - 179.
    Philosophy in Africa has for more than a decade now been dominated by the discussion of one compound question, namely, is there an African philosophy, and if there is, what is it? The first part of the question has generally been unhesitatingly answered in the affirmative. Dispute has been primarily over the second part of the question as various specimens of African philosophy presented do not seem to pass muster. Those of us who refuse to accept certain specimens (...)
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  42.  8
    Philosophy of Thomas Aquinas on justice and human rights: a paradigm for the Africa-Cultural Conflicts Resolution: Nigerian perspectives.JoeBarth Abba - 2017 - Zürich: Lit.
    "A type of book we always long to read for peace and joy in any nation, Father Dr. JoeBarth Abba touched many areas amidst orgies of circles of terrorisms, Islamic insurgents with key solutions for psycho-dialogical ways on cultural ethnic tensions for conflicts resolution." --Gerhard Ludwig Cardinal Mueller, Vatican, Rome ***The book presents an inquiry into the thoughts and scholasticism of Thomas Aquinas, his classical philosophical synthesis, his insights, and the quest for Justice and Human Rights as a panacea or (...)
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  43.  10
    Sage Philosophy and Critical Thinking: Creatively Coping with Negative Emotions.Gail Presbey - 2004 - International Journal of Philosophical Practic 2 (1):1-20.
    In critical thinking we learn the importance of being fair, and opening up closed and biased minds. In practical philosophy we must learn how to find our happiness in a world where others act with evil intentions. In contemporary Kenya one major challenge is how to react to those who might use witchcraft to try to harm oneself or one’s family. Regardless of whether witchcraft is “real” or not, it is possible to discern the root cause of witchcraft practices as (...)
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  44.  1
    Sage Philosophy and Critical Thinking.Gail Presbey - 2004 - International Journal of Philosophical Practice 2 (1):1-13.
    In critical thinking we learn the importance of being fair, and opening up closed and biased minds. In practical philosophy we must learn how to find our happiness in a world where others act with evil intentions. In contemporary Kenya one major challenge is how to react to those who might use witchcraft to try to harm oneself or one’s family. Regardless of whether witchcraft is “real” or not, it is possible to discern the root cause of witchcraft practices as (...)
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  45. The Epistemology of African Philosophy: Sagacious Knowledge and the Case for a Critical Contextual Epistemology.Omedi Ochieng - 2008 - International Philosophical Quarterly 48 (3):337-359.
    This essay critiques the ontology and epistemology of African philosophy, with particular attention to Odera Oruka’s sage philosophy project, one of the most influential schools of thought in African philosophy. Oruka posits an absolutist ontology that holds to a conception of epistemology as presuppositionless and transcendental. Against this, I argue for a critical contextual epistemology that proffers a view of epistemology as embodied, linguistically performed, social, ideological, rhetorical, and contextual. I argue, ultimately, that a (...)
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  46.  11
    Intercultural thinking in African philosophy: a critical dialogue with Kant and Foucault.Marita Rainsborough - 2024 - New York: Routledge.
    This book sets up a rich intercultural dialogue between the philosophy of Immanuel Kant and Michel Foucault, and that of key African thinkers such as Kwame Anthony Appiah, Achille Mbembe, Kwasi Wiredu, Kwame Gyekye, Tsenay Serequeberhahn, and Henry Odera Oruka. The book challenges western-centric visions of an African future by demonstrating the richness of thought that can be found in African and Afrodiasporic philosophy. The book first shows how thinkers such as Serequeberhan have criticised the (...)
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  47.  19
    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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  48. Sagacity in African Philosophy.H. Odera Oruka - 1983 - International Philosophical Quarterly 23 (4):383-393.
  49.  70
    African Philosophy: An Introduction.H. Odera Oruka - 1979 - International Philosophical Quarterly 19 (3):363-366.
  50. Odera Oruka's philisophic Sagacity: Problems and challenges of conservation method in African philosophy.G. Azenabor - 2011 - Sophia: An African Journal of Philosophy 10 (2):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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