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Emmanuel Ifeanyi Ani [20]Emmanuel Ani [2]
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  1.  74
    On Traditional African Consensual Rationality.Emmanuel Ifeanyi Ani - 2014 - Journal of Political Philosophy 22 (3):342-365.
    Wiredu’s call for democracy by consensus is illustrated by his description of traditional African consensual rationality. This description contains the attribution of immanence to African consensual rationality. This paper objects to this doctrine of immanence. More importantly, the doctrine of immanence has led to the attribution of pure rationality to traditional African consensual practices. With reference to Aristotle’s three components of persuasion, I object to deliberation as purely rational and impervious to extraneous factors. I further argue that it is because (...)
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  2.  12
    The Consensus Project and Three Levels of Deliberation.Emmanuel Ifeanyi Ani - 2019 - Dialogue 58 (2):299-322.
    The basic argument is that the consensus debate has not been very meaningful until now because consensus has not been closely studied as a concept, and deliberation has not been studied precisely in terms of the propensity to reach common agreement. In particular, deliberation—as well as issues for deliberation—has not been categorized into different levels with a view to exposing the varying challenges of reaching common agreement and the kinds of deliberative approaches entailed in each category. In this research, I (...)
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  3.  8
    Is Bargaining a Form of Deliberating?Emmanuel Ifeanyi Ani - 2020 - Philosophical Papers 49 (1):1-29.
    Prevailing literature argues that arguing is the only appropriate mode of deliberation. The literature acknowledges bargaining, story telling, and other forms of communication, but is unwilling to describe these as deliberation, properly speaking. The claim is that describing them as such would amount to concept stretching. In this article I argue that arguing exhausts neither the legitimate modes of deliberation nor the modes for effective deliberation. To do this I delineate two basic categories of issues we normally deliberate upon, and (...)
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  4.  20
    On Agreed Actions Without Agreed Notions.Emmanuel Ifeanyi Ani - 2014 - South African Journal of Philosophy 33 (3):311-320.
    In his plea for consensual democracy in Africa, Kwasi Wiredu recommends unanimity about what is to be done, not what ought to be done, or unanimity on action rather than unanimity of values, beliefs and opinion. I caution the use of this procedural instrument by showing that some issues are so value-laden that a group decision cannot be value-neutral. It may sometimes be more productive to entertain value differences to keep them from going underground and becoming dangerous. However, the ability (...)
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  5.  17
    On the Non-Worshipping Character of the Akan of Africa.Emmanuel Ani - 2019 - Sophia 58 (2):225-238.
    According to Wiredu, the Akan profess secular esteem rather than religious worship to supra-natural beings, who they perceive in an empirical sense. He backs this up by re-reading what he sees as the Akan general ontology in a way that denies them of the concepts of the supernatural, the transcendental, the mental, the spiritual, and an ontologically distinct mind. At the end of denying the three criteria of worship as well as all of these other concepts which might otherwise be (...)
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  6.  37
    Africa and the Prospects of Deliberative Democracy.Emmanuel Ifeanyi Ani - 2013 - South African Journal of Philosophy 32 (3):207-219.
    Preoccupation with multiparty aggregative democracy in Africa has produced superficial forms of political/electoral choice-making by subjects that deepen pre-existing ethnic and primordial cleavages. This is because the principles of the multiparty system presuppose that decision-making through voting should be the result of a mere aggregation of pre-existing, fixed preferences. To this kind of decision-making, I propose deliberative democracy as a supplementary approach. My reason is that deliberation, beyond mere voting, should be central to decisionmaking and that, for a decision to (...)
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  7.  5
    Afro-Communitarianism or Cosmopolitanism.Emmanuel Ifeanyi Ani - forthcoming - Journal of Value Inquiry:1-19.
    Bernard Matolino argues that the communal foundation of classical African communitarianism should be discarded if communitarian theories would be of any use to modern African political theory. He sets out to propose a theory of communitarianism that not only suits modern African realities but would also be useful to any people including non-Africans. I argue that what he ends up doing is proposing cosmopolitanism, calling into question the “Afro” designation of the title of his theory. I also argue that his (...)
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  8.  25
    A United States of Africa: Insights From Antifragility.Emmanuel Ifeanyi Ani - 2014 - Philosophia Africana 16 (2):95-117.
    I revisit in this article the question of the possibility of political integration of the Afri- can continent, something rst proposed by Kwame Nkrumah and then re-proposed by Muamar Gaddaf . My focus here is not to examine the extent of African leaders’ willing- ness to bring about integration, nor will I concentrate on the political intrigues surround- ing it (though these will be brie y acknowledged). Further, I will not contest Nkrumah’s economic argument (which is commonsensically correct and in (...)
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  9.  2
    Consensus and Majoritarian Democracies: Problems with Under-Informed Single-Level Analyses.Emmanuel Ifeanyi Ani - 2021 - Human Affairs 31 (1):109-124.
    I argue that when conceiving or assessing normative ideas about how we should organize society into the kind of ecosystem we desire, it is unwise to completely ignore empirical conditions. I also demonstrate that when evaluating empirical difficulties attending a social system, it is also unwise to do so in total oblivion to the normative idea or objective informing the establishment of such a system. Each of these assessments I call an under informed single-level analysis. By contrast I advocate a (...)
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  10.  13
    Combatting Corruption with Public Deliberation.Emmanuel Ifeanyi Ani - 2015 - South African Journal of Philosophy 34 (1):13-28.
    Building on Seumas Miller’s concept of corruption leads me to conclude that the question of disposition is central to the concept of corruption, which prompts me to consider punishment theories with regard to deterring dispositions to corruption. However, problems with punishment as a stand-alone approach lead me to consider institutional reform recommendations. Although institutional reforms have the weakness of merely engaging corrupt disposition in a hide-and-seek game, I seek to reconcile institutional approaches and moral individualism by suggesting that the former (...)
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  11.  9
    Critique of Nkrumah’s Philosophical Materialism.Emmanuel Ifeanyi Ani - 2015 - Thought and Practice: A Journal of the Philosophical Association of Kenya 7 (1):1-30.
    Kwame Nkrumah invokes the doctrine of emergentism in the hope of reconciling theism - a tenacious part of the African worldview - with materialism. However, in this article I seek to show that this reconciliation is not only ultimately unsuccessful, but is actually impossible. Towards this end, I identify weaknesses in what I call the six argumentative pillars of Nkrumah’s theory of emergentism, namely, his arguments regarding the origin of the cosmic material, the primary reality of matter, idealism, categorial convertibility, (...)
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  12.  17
    From Marriage to Political Leadership: Lessons in Social Competencies From the Igbo Conception of Marriage.Emmanuel Ifeanyi Ani - 2014 - Thought and Practice: A Journal of the Philosophical Association of Kenya 6 (1):49.
    Owing most probably to Western-style modernization, marriage is increasingly understood to be a business strictly for married couples. However, I argue that this is an error, as many inexperienced couples are left to their own devices, and thereby often fail to utilize marriage to acquire the social competencies that are crucial to wider social responsibilities, including political leadership. The modern atomic conception of marriage is influenced by the Kantinspired Western conception of moral autonomy. Nevertheless, I reject this conception as excessively (...)
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  13.  17
    Interrogating the Epiphenomenalist Tradition.Emmanuel Ifeanyi Ani - 2016 - Journal of Indian Council of Philosophical Research 33 (3):481-501.
    Epiphenomenalism has had a long historical tradition. It is the view that mental properties are causally inert with respect to the physical world. In this paper, I argue that this tradition faces enormous challenges and needs better arguments to defend its position, and to demonstrate this, I interrogate the strands including computationalism, the idea of the illusion of conscious will, and causal exclusionism.
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  14.  40
    Is the Fate of Africa a Question of Geography, Biogeography and History?Emmanuel Ifeanyi Ani - 2012 - Open Journal of Philosophy 2 (4):203-212.
    This paper dwells on the debate on the question of what is/are responsible for African underdevelopment and, by extension, what will influence African development. The debate currently dwells on how much of development is human and how much is environmental, extraneous and beyond human control. Joseph Agbakoba thinks that development involves both nature and human agency, acknowledges the effect of nature, equally sees philosophy as a critique of worldview and ideology, and African philosophy as saddled with the critique of the (...)
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  15.  8
    Problems with Strong Emergentism.Emmanuel Ifeanyi Ani - 2017 - Journal of Indian Council of Philosophical Research 34 (1):111-127.
    Strong emergentists face a quadruple dilemma: accept the physical closure principle and deny strong emergentism, deny the closure principle and court either substance or property dualism, accept substance dualism and kill emergentism by accepting vitalism or accept property dualism and get locked into the fallacy of reconciling upward emergence with downward causation without the help of any external agency. Strong emergentists would most likely choose, and I seek to show that it contains contradictions that kill emergentism nonetheless. This is because (...)
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  16.  16
    Questioning Cloning with Genealogy.Emmanuel Ifeanyi Ani - 2013 - Open Journal of Philosophy 3 (3):376-379.
    I evaluate a hypothetical society of human clones. Cloning implies the production of exact copies of an organism from a replication of one of the organism’s cells without any recourse to the genealogical protocol of male and female reproduction. I thus pose the question: Can we regard a cloned copy of Mr. James as a son of Mr. James or Mr. James once again? I consider certain implications of human cloning to the concepts of individual uniqueness, and thus of genealogical (...)
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  17.  2
    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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  18. The Crisis of Capitalism.Emmanuel Ani - 2011 - Phil Papers.
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  19.  1
    The Challenge of Working with Believable Instead of Historically Verifiable Claims.Emmanuel Ifeanyi Ani - 2021 - Journal of World Philosophies 6 (1):13-23.
    Kwasi Wiredu has proposed a democracy by consensus as an alternative to the majoritarian model of democracy many African countries inherited from their colonial masters. As part of his proposal, Wiredu made a number of claims about traditional African consensus democracy that appear to be personal conjectures rather than information obtained from proper empirical investigation. These apparent conjectures have led to confusion and disagreements regarding what actually happened in these traditional societies. In this article, I outline the dangers of such (...)
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  20. Theistic Humanism and a Critique of Wiredu's Notion of Supernaturalism.Emmanuel Ifeanyi Ani - 2018 - Critical Research on Religion 6 (1):69-84.
    In decrying the evils of supernaturalism, African philosopher Kwasi Wiredu proposes humanism, by making concern for human well-being the basis for morality. However, the presentation of humanism as a simple replacement of supernaturalism is objectionable. Wiredu’s notion of supernaturalism is too narrow, since it is only a variant of supernaturalism. His reference to humanism is too broad, since humanism is an umbrella of very conflicting worldviews, such as that between secular and theistic humanism. Although Wiredu does not specify which variant (...)
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  21.  9
    The Question of Immanence in Kwasi Wiredu’s Consensual Democracy.Emmanuel Ifeanyi Ani - 2018 - Cultura 15 (1):161-176.
    Kwasi Wiredu, arguably the most influential African philosopher, has proposed a democracy by consensus as an alternative to the majoritarian democracy African countries inherited from their colonial masters. His proposal has generated a lot of debates, and these debates have spanned several aspects of his proposal. In this paper, I focus on the debate regarding his attribution of immanence to the practice of consensus in traditional African social relations. Bernard Matolino has recently written an article defending Wiredu's employment of the (...)
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  22.  2
    What Exactly is Voting to Consensual Deliberation?Emmanuel Ifeanyi Ani - 2021 - Philosophical Papers 50 (1-2):53-79.
    There have been two parallel views regarding the role of voting in deliberation. The first is that deliberation before the fabrication of balloting was completely devoid of voting. The second is that voting is, not just part of deliberation, but is standard to deliberation. I argue in this article that neither of these views is correct. Implicit voting has always existed across time and space but only as a last resort in the event of a failure of natural unanimity. What (...)
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