Results for 'Boniface I. Eze'

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  1.  52
    Attitude Towards Informed Consent Practice in a Developing Country: A Community-Based Assessment of the Role of Educational Status.Kenneth A. Agu, Emmanuel I. Obi, Boniface I. Eze & Wilfred O. Okenwa - 2014 - BMC Medical Ethics 15 (1):77.
    It has been reported by some studies that the desire to be involved in decisions concerning one’s healthcare especially with regard to obtaining informed consent is related to educational status. The purpose of this study, therefore, is to assess the influence of educational status on attitude towards informed consent practice in three south-eastern Nigerian communities.
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  2.  9
    Life in the Cemetery: Boniface I and the Catacomb of Maximus.Geoffrey D. Dunn - 2015 - Augustinianum 55 (1):137-157.
    Liber pontificalis records that, during the disputed Roman episcopal election, which started at the end of 418 and lasted several months, between Eulalius and Boniface, the latter took up residence in the cemetery of Felicity when the two candidates were expelled from the city. It also records Boniface, after his ultimate victory as legitimate bishop, refurbishing this cemetery and eventually being buried there. Although Liber pontificalis is wrong on a number of points withregard to the disputed election, as (...)
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  3.  26
    I Am Because You Are: Cosmopolitanism in the Age of Xenophobia1.Michael Onyebuchi Eze - 2017 - Philosophical Papers 46 (1):85-109.
    This paper argues that the dominant discourse on cosmopolitanism has largely focused on its constitutive character while ignoring its substantive essence. While recognizing the contribution made by other intellectual traditions, the paper argues that none of the approaches have yet answered basic questions of how to live with the stranger beyond the requirement of the law. The paper is also critical of those versions of cosmopolitanism that privileges subjective preference to members of our community over the stranger, or that advocates (...)
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  4.  42
    Emergency Contraceptives and the Beginning of Human Animals.Eze Paez - 2016 - Bioethics 30 (6):433-439.
    Emergency contraceptives may sometimes prevent implantation, thereby causing the death of the embryo. According to some positions contrary to abortion, because the embryo is a human animal, there are usually decisive moral reasons not to use them. In this article, I will show that objecting to the use of emergency contraceptives on those grounds is unjustified. If organisms are real existents, then according to the most plausible conception of what is required for a group of cells to compose one, the (...)
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  5.  35
    A Kantian Ethics of Paradise Engineering.Eze Paez - 2020 - Analysis 80 (2):283-293.
    Wild animals probably have net negative lives. Christine Korsgaard rejects the view that we might engineer paradise by redesigning nature and animals so that they have the best possible existences. She believes the genetic changes required would not be identity-preserving, thereby causing animals to cease to exist. I argue, first, that paradise engineering is permissible. Many harms are caused by non-sentient natural entities and processes. Moreover, sentient animals can survive modifications compatible with their psychological persistence over time. Second, we are (...)
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  6. Reason and Rationality in Eze's on Reason.Bruce B. Janz - 2008 - South African Journal of Philosophy 27 (4):296-309.
    The title of Emmanuel Eze’s final, posthumously published book uses the words “reason” and “rationality” in a manner that might suggest they are interchangeable. I would like to suggest that we not treat them as the same, but rather tease out a difference in emphasis and reference between the two. In African philosophy, the problem of reason is really two separate problems, the first of which I will call the “problem of reason” (that is, the question of whether there are (...)
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  7.  8
    Conflict Resolution Between Husband and Wife in the Light of the Hermeneutics of Biblical Proverbs.Onyekachi G. Chukwuma, Omaka K. Ngele, Virginus U. Eze, Peace N. Ngwoke, Damian O. Odo, George Asadu, Tobias C. Onah & Kingsley I. Uwaegbute - 2020 - HTS Theological Studies 76 (4):1-9.
    Conflicts are commonplace in human relationships. The Bible is replete with narratives and proverbial statements which border on conflict scenarios and conflict resolution strategies. Conflict cannot be severed from relationships between biological brothers and sisters, Christians, friends, colleagues and husbands and wives. In this qualitative study, the researchers examined the menace 'conflict between husbands and wives'. There is no husband and wife relationship which is devoid of disputes and conflicts. In husband and wife relationship, conflict situations could arise from lack (...)
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  8.  18
    Heavy Metal Remediation From Automobile Effluent by Thermally Treated Montmorillonite-Rice Husk Composite.Kovo G. Akpomie, Folasegun A. Dawodu, Samson I. Eze, Jonnie N. Asegbeloyin & Julius U. Ani - 2018 - Transactions of the Royal Society of South Africa 73 (3):254-263.
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  9.  52
    African Philosophy and the Analytic Tradition.Emmanuel Chukwudi Eze - 2001 - Philosophical Papers 30 (3):205-213.
    Abstract Could the ?analytic? approach take greater roots in the traditions of African Philosophy? In this contribution, I give an affirmative answer to the question. However, I also argue that the process requires a ?political will?, as it involves a clear acknowledgement of the historical impetus animating the very idea?and contemporary institutional existences?of African philosophy.
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  10.  34
    Democracy in Today’s Africa: A Philosopher’s Point of View.Emmanuel Chukwudi Eze - 2001 - The Proceedings of the Twentieth World Congress of Philosophy 2001:187-199.
    There are international and so-called “global” forces framing Africa within a larger world, a world structured predominantly by Europe and North America and their needs for raw materials and markets, power, and leisure. This paper therefore pursues questions like, “What does democracy mean for Africans today?” and, “What does freedom mean when colonial liberation has been achieved?” or, to be more precise, “What is democracy in the world today from an African perspective?”. I distinguish between freedom (as the exercise of (...)
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  11.  13
    Democracy in Today’s Africa: A Philosopher’s Point of View.Emmanuel Chukwudi Eze - 2001 - The Proceedings of the Twentieth World Congress of Philosophy 12:187-199.
    There are international and so-called “global” forces framing Africa within a larger world, a world structured predominantly by Europe and North America and their needs for raw materials and markets, power, and leisure. This paper therefore pursues questions like, “What does democracy mean for Africans today?” and, “What does freedom mean when colonial liberation has been achieved?” or, to be more precise, “What is democracy in the world today from an African perspective?”. I distinguish between freedom, and liberation. I argue (...)
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  12. An Analysis of Church and State Romance Between May 1997–2007 Democratic Era in Edo State, Nigeria.Wilson Eze Ehianu - 2017 - Idea. Studia Nad Strukturą I Rozwojem Pojęć Filozoficznych 29 (2):332-345.
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  13.  10
    Can Individual Autonomy and Rights Be Defended in Afro-Communitarianism?Jonathan O. Chimakonam - 2018 - Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 7 (2):122-141.
    I argue that individual autonomy and rights can be defended but only in African or qualified version of communitarianism. I posit that there are two possible versions of communitarianism: the qualified or the African and the unqualified or the version discussed mostly by Western scholars. I show that Ifeanyi Menkiti, Kwame Gyekye, Michael Eze and Bernard Matolino have formulated communitarian theories of right in African philosophy. I explain that while Menkiti and Gyekye erroneously employed the unqualified version in their proposals, (...)
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  14.  3
    Some Implications of Arguing That Deliberation is Purely Rational.Emmanuel Ifeanyi Ani - 2020 - Journal of the Indian Council of Philosophical Research 37 (3):303-321.
    In his proposal for a democracy by consensus, Wiredu argued that deliberation is an activity that depends solely on the logical persuasiveness of ideas. Emmanuel Chukwudi Eze and I had objected to this view of deliberation. Bernard Matolino has responded separately to Eze and me by sticking to Wiredu’s position that deliberation is a purely rational activity. In this article, I support my earlier claim that persuasion is not an entirely logical activity, and our concern as human beings is to (...)
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  15.  54
    Democracy The Eze Way.Emmanuel Eze - 1999 - The Philosophers' Magazine 5 (5):45-46.
  16.  12
    Marcus of Orvieto'On the Pelican'.Girard J. Etzkorn - 2010 - Franciscan Studies 68:179-185.
    In lieu of an abstract, here is a brief excerpt of the content:There are only three surviving biographical notices regarding Marcus of Orvieto: two as colophons of Vatican manuscripts and a third as an entry in a catalog of the papal library in Avignon where we read: "Item, liber de mortalitatibus septem Martini de Urbevetani Ordinis Minorum." While the spelling of the book title and its author can be attributed to scribal errors or misreadings, the 'seven,' place of origin, and (...)
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  17.  17
    The Pitfalls of Qualified Moral Veganism. A Critique of Jan Deckers′ Holistic Health Approach to Animal Ethics.Eze Paez - 2017 - Journal of Evaluation in Clinical Practice 23 (5):1113-1117.
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  18.  93
    Corporate Governance in Nigeria.Boniface Ahunwan - 2002 - Journal of Business Ethics 37 (3):269 - 287.
    In recent years, international economic pressures have induced Nigeria to adopt a program of economic liberalization and deregulation. Advocates of the reforms tout their potential not only for generating greater economic growth, but also for contributing to more responsible corporate governance. Sceptics abound. This paper provides an account of the nature of corporate governance in Nigeria and investigates the prospects for recent reforms contributing to more responsible governance and development.
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  19.  37
    Decolonisation and its Discontents: Thoughts on the Postcolonial African Moral Self.Chielozona Eze - 2015 - South African Journal of Philosophy 34 (4):408-418.
  20. Thirty Years Later: Reflections on Vatican II's Unitatis Redintegratio and Orientalium Ecclesiarum,‖ In.Boniface Luykx - 1993 - Logos. Anales Del Seminario de Metafísica [Universidad Complutense de Madrid, España] 34 (3-4):364-387.
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  21.  24
    Postcolonial Imaginations and Moral Representations in African Literature and Culture.Chielozona Eze - 2011 - Lexington Books.
    Following in the footsteps of Chinua Achebe’s Things Fall Apart, the tenor of the postcolonial African culture has been justifiably anti-imperialist. In the 21st century, however, there has been a gradual but certain shift away from the “write-back” discourse paradigm, towards more integrative, globally inflected cultural interpretive models in Africa. This book celebrates the emergence of new interpretive paradigms such as in African philosophy, gender studies and literature.
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  22.  39
    On Admissible Strategies and Manipulation of Social Choice Procedures.Boniface Mbih - 1995 - Theory and Decision 39 (2):169-188.
    A collective choice mechanism can be viewed as a game in normal form; in this article it is shown, for very attractive rules and for sets with any number of alternatives, how individuals involved in a collective decision problem can construct the preferences they choose to express. An example is given with a version of plurality rule. Manipulability results are deduced from such a characterization.
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  23. Emmanuel Eze, African Philosophy: An Anthology.J. Archer - 1999 - Australasian Journal of Philosophy 77 (3):374-375.
     
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  24. Response to the Presentation by Bishop Vsevolod of Scopelos: Does the Restoration of Communion Between Constantinople and the Greco-Catholic Church of Kiev Require a Break of Communion with Rome?‖ In.Boniface Luykx - 1993 - Logos. Anales Del Seminario de Metafísica [Universidad Complutense de Madrid, España] 34 (1-2):172-199.
     
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  25.  16
    I. S. KON, "Die Geschichtsphilosophie des 20. Jahrhunderts. Kritischer Abriss". [REVIEW]Geoffrey Barraclough & I. S. Kon - 1967 - History and Theory 6 (2):230.
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  26. The Color of Reason: The Idea of ‘Race’ in Kant’s Anthropology.Emmanuel Eze - 1997 - In Emmanuel Chukwudi Eze (ed.), Postcolonial African Philosophy: A Critical Reader. Blackwell. pp. 103--140.
  27.  54
    On Reason: Rationality in a World of Cultural Conflict and Racism.Emmanuel Chukwudi Eze - 2008 - Duke University Press.
    Given that Enlightenment rationality developed in Europe as European nations aggressively claimed other parts of the world for their own enrichment, scholars have made rationality the subject of postcolonial critique, questioning its universality and objectivity. In _On Reason_, the late philosopher Emmanuel Chukwudi Eze demonstrates that rationality, and by extension philosophy, need not be renounced as manifestations or tools of Western imperialism. Examining reason in connection to the politics of difference—the cluster of issues known variously as cultural diversity, political correctness, (...)
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  28.  13
    Boniface VIII En Procès: Articles d'Accusation Et Dépositions des Témoins .Jean Coste, André Vauchez.Alan Friedlander - 1997 - Speculum 72 (3):809-811.
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  29. Les Constructions des Nombres Réels Dans le Mouvement D’Arithmétisation de L’Analyse.JACQUELINE BONIFACE - 2002
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  30.  30
    A Note on Eze.P. H. Coetzee - 2001 - Philosophical Papers 30 (3):223-225.
    Bernasconi has famously remarked that Analytic Philosophy cannot possibly acknowledge the existence of a regional philosophy without relinquishing some of its pretensions to universality. Practitioners of PHILOSOPHY claim to be defining the universal horizon of humanity - a claim generating hegemonic structures. Either (it is claimed) African Philosophy is so similar to PHILOSOPHY that it effectively disappears into PHILOSOPHY, or it is so dissimilar that it ceases to be PHILOSOPHY. Either way the qualifier “African” has no content and no meaning. (...)
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  31. Amu, Boniface-Peter. Religion and Religious Experience: In Lgbo Culture and Christian Faith Experience,(Begegnun~. 8), Bonn, Borengasser, ISBN 3-923946-40-6, 1998. [REVIEW]Bernard de Clairvaux, Sermons sur le Cantique, Rita Beyers & Libri de Nativitate Mariae - 1998 - Bijdragen, Tijdschrift Voor Filosofie En Theologie 59 (3):365.
  32.  3
    Obiter.Boniface - 1949 - New Blackfriars 30 (356):543-545.
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  33.  8
    African Philosophy: An Anthology.Rodney C. Roberts & Emmanuel Chukwudi Eze - 1999 - Philosophy East and West 49 (4):536.
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  34.  27
    A Response to Eze's Critique of Wiredu's Consensual Democracy.B. Matolino - 2009 - South African Journal of Philosophy 28 (1):34-42.
    The question of what political system best suites post colonial/independent African states remain alive and ever more pertinent particularly in the face of failed attempts at democratisation. Kwasi Wiredu notes that the adversarial nature of Western democratic practices along party political lines may not be well suited for African politics. Instead he suggests that the practice of consensual democracy as practised in the traditional Ashanti society may be more appropriate. Emmanuel Eze raises three objections against Wiredu’s account of consensual democracy. (...)
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  35.  46
    What is African Communitarianism? Against Consensus as a Regulative Ideal.Michael Onyebuchi Eze - 2008 - South African Journal of Philosophy 27 (4):386-399.
    In this essay, an attempt is made to re-present African Communitarianism as a discursive formation between the individual and community. It is a view which eschews the dominant position of many Africanist scholars on the primacy of the community over the individual in the ‘individual-community' debate in contemporary Africanist discourse. The relationship between the individual and community is dialogical for the identity of the individual and the community is dependent on this constitutive formation. The individual is not prior to the (...)
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  36. Emergent and Contentious Issues in African Philosophy: The Debate Revisited.Boniface Enyeribe Nwigwe - 2004 - University of Port Harcourt Press.
  37. Race and the Enlightenment: A Reader.Emmanuel Chukwudi Eze (ed.) - 1997 - Blackwell.
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  38.  29
    Postcolonial African Philosophy: A Critical Reader.Emmanuel Chukwudi Eze (ed.) - 1997 - Wiley-Blackwell.
  39.  67
    Extended Computation: Wide Computationalism in Reverse.Paul Smart, Wendy Hall & Michael Boniface - 2021 - Proceedings of the 13th ACM Web Science Conference (Companion Volume).
    Arguments for extended cognition and the extended mind are typically directed at human-centred forms of cognitive extension—forms of cognitive extension in which the cognitive/mental states/processes of a given human individual are subject to a form of extended or wide realization. The same is true of debates and discussions pertaining to the possibility of Web-extended minds and Internet-based forms of cognitive extension. In this case, the focus of attention concerns the extent to which the informational and technological elements of the online (...)
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  40. Emmanuel Eze, Achieving Our Humanity-The Idea of the Postracial Future Reviewed By.Lansana Keita - 2003 - Philosophy in Review 23 (6):385-388.
     
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  41.  9
    Revisiting Eze on Ubuntu: Interrogating the Priority of the Political Over the Philosophical.Bernard Matolino - 2019 - Philosophical Papers 48 (3):471-488.
    Volume 48, Issue 3, November 2019, Page 471-488.
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  42.  25
    Analysis of Farmers' Vulnerability to Climate Change in Niger State, Nigeria.Jude Nwafor Eze, Umar Aliyu, Abdulmalik Alhaji-Baba & Muhammad Alfa - 2018 - International Letters of Social and Humanistic Sciences 82:1-9.
    Publication date: 11 June 2018 Source: Author: Jude Nwafor Eze, Umar Aliyu, Abdulmalik Alhaji-Baba, Muhammad Alfa This research evaluates the farmers’ vulnerability to climate change in Niger State. Strategies for reducing the effect of climate change have regularly been made without experimental foundations and adequate information on farmers’ vulnerability to climate change in the study area. Thus, integrated farmers’ vulnerability assessment approach was employed by classifying socioeconomic and biophysical indicators of vulnerability into adaptive capacity, sensitivity and exposure to determine the (...)
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  43.  12
    Poincaré et le principe d’induction.Jacqueline Boniface - 2004 - Philosophiques 31 (1):131-149.
    Le principe d’induction est lié à la définition des nombres entiers d’une façon à la fois essentielle et sujette à controverse. Fonde-t-il ces nombres, ou bien trouve-t-il en eux son fondement ? Son statut lui-même peut être conçu de diverses manières. Est-il donné par l’expérience, par l’intuition, par la logique, par convention ? Ces questions furent l’objet d’une âpre discussion, autour des années 1905-1906, dans le cadre plus large d’un débat sur les fondements des mathématiques qui opposa Poincaré aux logicistes (...)
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  44.  6
    Revisiting Eze on Ubuntu: Interrogating the Priority of the Political Over the Philosophical.Bernard Matolino - 2019 - Philosophical Papers 48 (3):471-488.
    Volume 48, Issue 3, November 2019, Page 471-488.
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  45. African Philosophy: An Anthology.Emmanuel Chukwudi Eze (ed.) - 1998 - Wiley-Blackwell.
    Bringing together canonical philosophical texts from African, African-American, Afro-Caribbean, and Black European thinkers, this major new anthology is designed to serve both as a textbook and as the authoritative reference volume in Africana philosophical and cultural studies.
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  46.  11
    Wiredu and Eze on Good Governance.Helen Lauer - 2012 - Philosophia Africana 14 (1):41-59.
  47.  24
    On the Importance of Species for Rule-Consequentialism: A Reply to Galvão.Eze Paez - 2019 - Utilitas 31 (2):179-190.
  48.  42
    Six Ways Something Can Be Valuable.Eze Paez - 2014 - Telos: Critical Theory of the Contemporary 19 (1-2):61-74.
    En este artículo argumento sobre cuatro categorías diferentes de razones prácticas y las posibles combinaciones que admiten. Se explican apelando a las cuatro formas diferentes en las que la obtención de un estado de cosas puede ser valiosa. En primer lugar, explico la diferencia entre valores agencialmente-neutrales y agencialmente-relativos. En segundo lugar, distingo entre valores relativos-a-la-persona e impersonales. La combinación de estas categorías produce seis maneras posibles en las que la obtención de un estado de cosas puede ser valiosa -cuatro (...)
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  49. Posidonius. I. The Fragments.L. Edelstein & I. G. Kidd - 1972 - Tijdschrift Voor Filosofie 34 (3):575-577.
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  50.  48
    Leopold Kronecker's Conception of the Foundations of Mathematics.Jacqueline Boniface - 2005 - Philosophia Scientiae 9 (S2):143-156.
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