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Journal articles on the topic 'Philosophy, African'
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Maluleka, P., and T. Mathebula. "Trends in African philosophy and their implications for the Africanisation of the South Africa history caps curriculum: a case study of Odera Oruka philosophy." Yesterday and Today 27 (2022): 65–89. http://dx.doi.org/10.17159/2223-0386/2022/n27a3.
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A Kenyan philosopher, Henry Odera Oruka (1944-1995), conceptualised and articulated the six trends in African philosophy. These are ethno-philosophy, nationalistic-ideological philosophy, artistic (or literary philosophy), professional philosophy, philosophic sagacity and hermeneutic philosophy. In this article, we maintain that the last three of these trends, namely professional philosophy, philosophic sagacity, and hermeneutic philosophy, are useful in our attempt to contribute to Africanising the school history curriculum (SHC) in the Curriculum Assessment Policy Statement (CAPS) in post-apartheid South Africa. Against this background, we make use of Maton's (2014) Epistemic-Pedagogic Device (EPD), building on from Bernstein's (1975) Pedagogic Device as a theoretical framework to view African philosophy and its implications for the Africanisation of the SHC in CAPS in post-apartheid South Africa. Through the lens of Maton's EPD, we show how the CAPS' philosophy of education is questionable; untenable since it promotes 'differences of content'; and is at the crossroads, i.e., it is stretched and pulled in different directions in schools. Ultimately, we argue that Oruka's three trends form a three-piece suit advertising one's academic discipline (professional philosophy); showing South Africa's rich history told in the words ofAfrican elders (sage philosophy); and imploring school history learners to embark on a restless, unfinished quest for knowledge in the classrooms in post-apartheid South Africa.
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Pirc, Tadej. "What is African Philosophy?" Ars & Humanitas 12, no. 1 (July 20, 2018): 189–203. http://dx.doi.org/10.4312/ah.12.1.189-203.
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The article focuses on the concept of African philosophy. I enter the discussion with some of the earliest texts that we can classify both as philosophical and of African origin. I proceed with an overview of four approaches to philosophising in Africa, as identified by Henry Oruka (ethno-philosophy, philosophic sagacity, nationalist-ideological philosophy, and professional philosophy) and, in reference to other categorisations, emphasise the critique by Peter Bodunrin, who attributes the status of true philosophy exclusively to professional or academic philosophy. The explication makes it evident that the question of African Philosophy is in essence the question of Philosophy itself.
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Pirc, Tadej. "What is African Philosophy?" Ars & Humanitas 12, no. 1 (July 20, 2018): 189–203. http://dx.doi.org/10.4312/ars.12.1.189-203.
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The article focuses on the concept of African philosophy. I enter the discussion with some of the earliest texts that we can classify both as philosophical and of African origin. I proceed with an overview of four approaches to philosophising in Africa, as identified by Henry Oruka (ethno-philosophy, philosophic sagacity, nationalist-ideological philosophy, and professional philosophy) and, in reference to other categorisations, emphasise the critique by Peter Bodunrin, who attributes the status of true philosophy exclusively to professional or academic philosophy. The explication makes it evident that the question of African Philosophy is in essence the question of Philosophy itself.
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Ndofirepi, Amasa Philip. "Consensus or Disharmony in African Philosophy Conversations?" African and Asian Studies 15, no. 2-3 (November 4, 2016): 194–214. http://dx.doi.org/10.1163/15692108-12341030.
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This philosophical paper enters the contested arena of the African Philosophy debate in which scholars have been engaging each other from the late 1950s to this date. African Philosophy, as a movement, attempts to assert and affirm the identity and dignity of Africans, who felt insulted, despised, and trodden by western ideologies and worldviews. Practitioners in African philosophy in contemporary times have developed fundamental interest in, often much to their frustration, the existence and nature of an African philosophy. On the other hand, non-Africans (including Africans of western persuasion) have often raised questions about African philosophy’s existence resulting in an embedded dismissal of Africa and African thought systems. This paper surveys and synthesises the murky conversations on the nature and character of African Philosophy in an effort to expose some of the areas of consensus and disharmony.
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Oelofsen, Rianna. "DECOLONISATION OF THE AFRICAN MIND AND INTELLECTUAL LANDSCAPE." Phronimon 16, no. 2 (January 29, 2018): 130–46. http://dx.doi.org/10.25159/2413-3086/3822.
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This paper deals with the question of what the goal of African philosophy ought to be. It will argue that African philosophy ought to be instrumental in the project of decolonising the African mind. In order to argue for this conclusion, there will be an investigation with regards to what it might mean to decolonise one’s mind, and, more precisely, what the relationship is between the decolonisation of the mind and the decolonisation of the intellectual landscape. The intellectual landscape refers to universities and other institutions of knowledge production. The claim is that the decolonisation of the intellectual landscape will result in the decolonisation of the mind. It will be argued that African philosophy has the ability to develop concepts with their roots in Africa, and that this is African philosophy’s main project if taken from a perspective of understanding of African philosophy as “philosophy-in-placeâ€. The development of concepts rooted in Africa has the prospect of working towards the decolonisation of the African intellectual landscape and so eventually the African mind. As a philosophy which aims for health, African philosophy therefore has a responsibility to focus on such a development of concepts rooted in Africa.
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Ochieng’-Odhiambo, Frederick. "Césaire’s Contribution to African Philosophy." Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 10, no. 1 (June 3, 2021): 35–54. http://dx.doi.org/10.4314/ft.v10i1.3.
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The essay explicates Aimé Césaire’s contribution to the discipline of African philosophy, which ironically, is unknown to many scholars within African philosophy, especially in Anglophone Africa. In his Return to my Native Land, Césaire introduced two new concepts: “négritude” and “return”. These would later turn out to be crucial to the discourse on African identity and African philosophy. In his Discourse on Colonialism, Césaire raised two very closely related objections against Placide Tempels’ Bantu Philosophy. His first dissatisfaction was that Tempels merely followed Lévy-Bruhl and his adherents by proposing another point of view in support of the misguided theory of the prelogical. Secondly, in so doing, his aim was nothing more than to make a presentation of an argument insupport of European imperialism and colonialism. His Discourse on Colonialism, therefore, set the ground for later criticisms that were levelled against ethnophilosophy as an approach to African philosophy.
Keywords: Négritude, Return, Thingification, Ethnophilosophy, Philosophic sagacity.
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Fayemi, Ademola Kazeem. "African Sartorial Culture and the Question of Identity: Towards an African Philosophy of Dress." Uchenie zapiski Instituta Afriki RAN, no. 2 (June 30, 2021): 66–79. http://dx.doi.org/10.31132/2412-5717-2021-55-2-66-79.
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This paper is a critical interrogation of the apparel culture as a marker of African identity in traditional and contemporary Africa. The article philosophically discusses the sartorial culture of sub-Saharan Africans in the light of its defining elements, identity, and non-verbal communicative proclivities. Focusing on the Yoruba and the Ashanti people, the author argues that African dress expresses some symbolic, linguistic, and sometimes hidden, complex and immanent meaning(s) requiring extensive interpretations and meaning construction. With illustrative examples, he defends the position that the identity of some cultural regions in Africa can be grouped together based on the original, specific techniques and essence of dress that they commonly share. Against the present absence of an African philosophy of dress in the African sartorial culture and knowledge production, he argues the imperativeness of an African philosophy of dress, its subject matter, and connections to other cognate branches of African philosophy, and the prospects of such an ancillary African philosophy.
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Kimaro, Octavian P., Kenneth Makokha, and John Muhenda. "Nkrumah and Philosophy of African Unity." Advances in Social Sciences Research Journal 9, no. 8 (September 3, 2022): 575–90. http://dx.doi.org/10.14738/assrj.98.12817.
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This article mainly focuses on African unity as understood by Nkrumah. African unity includes the struggle in various fields, political, social and economic. Nkrumah’s ideas about African unity were widely defined as a sustainable political strategy for the well-being of Africans across the continent. Such support fought against corruption and things that hold back the development of the continent. Such ideas also helped to develop African identity and social ideologies. The current leaders of independent African nations should learn from the founders of African nations due to their dreams that focused on the well-being all citizens. In the 21st century there is a need for greater cooperation between all countries within the African continent. What is the most important issue now is to promote African identity. This can be done in the implementation of development goals such as ending problems facing contemporary Africa like civil wars, poverty and individualism.
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Iguisi, Osarumwense. "A Cultural Approach to African Management Philosophy." International Journal of Virtual Communities and Social Networking 10, no. 3 (July 2018): 23–33. http://dx.doi.org/10.4018/ijvcsn.2018070102.
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Despite acknowledging the existence of indigenous management capabilities and skills in Africa, management practice in precolonial African societies was seen by the colonizers as primitive management. Africans have ways of exercising power and authority at the workplace, ways of motivating and rewarding people to make them work harder. Neither the institutions nor the political structures put in place by the colonizers acknowledge these indigenous knowledge structures, but much of them have survived in the traditions and cultural values of the African people. However, unlike in Europe and most parts of Asia, the attempted modernization or Westernization after independence has completely neglected the indigenous sociocultural knowledge and tried to transplant western management theories and models to traditional African societies. This article draws attention to the relevance of cultures to management philosophy with the purpose of contributing to a culturally appropriate practice of management in Africa. It has been shown that the different management theories in the form that they have been developed in the West reflect western philosophical thoughts which may not fit culturally in Africa management practice. However, in developing theories and building models of management theories in Africa, it is unlikely to pay Africans to throw away all that the West has to offer. Rather, the approach to appropriate management theorizing is to reflect on assumptions of Western management theories, compare Western assumptions about sociocultural values with African cultural values to rebuild the theories and models. The use of anthropological and philosophical concepts in this context will help in the development of appropriate management practice.
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Hallen, Barry. "Indeterminancy, Ethnophilosophy, Linguistic Philosophy, African Philosophy." Philosophy 70, no. 273 (July 1995): 377–93. http://dx.doi.org/10.1017/s0031819100065578.
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This is a paper about philosophical methodology or, better, methodologies. Most of the material that has been published to date under the rubric of African philosophy has been methodological in character. One reason for this is the conflicts that sometimes arise when philosophers in Africa attempt to reconcile their relationships with both academic philosophy and so-called African '‘traditional’ systems of thought. A further complication is that the studies of traditional African thought systems that become involved in these conflicts are themselves products of academia– of disciplinary methodologies.
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Fraiture, Pierre-Philippe. "Statues Also Die." Journal of French and Francophone Philosophy 24, no. 1 (October 12, 2016): 45–67. http://dx.doi.org/10.5195/jffp.2016.757.
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“African thinking,” “African thought,” and “African philosophy.” These phrases are often used indiscriminately to refer to intellectual activities in and/or about Africa. This large field, which sits at the crossroads between analytic philosophy, continental thought, political philosophy and even linguistics is apparently limitless in its ability to submit the object “Africa” to a multiplicity of disciplinary approaches. This absence of limits has far-reaching historical origins. Indeed it needs to be understood as a legacy of the period leading to African independence and to the context in which African philosophy emerged not so much as a discipline as a point of departure to think colonial strictures and the constraints of colonial modes of thinking. That the first (self-appointed) exponents of African philosophy were Westerners speaks volumes. Placide Tempels but also some of his predecessors such as Paul Radin (Primitive Man as Philosopher, 1927) and Vernon Brelsford (Primitive Philosophy, 1935) were the first scholars to envisage this extension of philosophy into the realm of the African “primitive.” The material explored in this article – Statues Also Die (Marker, Resnais, and Cloquet), Bantu Philosophy (Tempels), The Cultural Unity of Negro Africa (Cheikh Anta Diop), and It For Others (Duncan Campbell) - resonates with this initial gesture but also with the ambition on part of African philosophers such as VY Mudimbe to challenge the limits of a discipline shaped by late colonialism and then subsequently recaptured by ethnophilosophers. Statues Also Die is thus used here as a text to appraise the limitations of African philosophy at an early stage. The term “stage,” however, is purely arbitrary and the work of African philosophers has since the 1950s often been absorbed by an effort to retrieve African philosophizing practices before, or away from, the colonial matrix. This activity has gained momentum and has been characterized by an ambition to excavate and identify figures and traditions that had hitherto remained unacknowledged: from Ptah-hotep in ancient Egypt (Obenga 1973, 1990) and North-African Church fathers such as Saint Augustine, Tertullian and Arnobius of Sicca (Mudimbe and Nkashama 1977), to “falsafa”-practising Islamic thinkers (Diagne 2008; Jeppie and Diagne 2008), from the Ethiopian tradition of Zera Yacob and Walda Heywat (Sumner 1976), to Anton-Wilhelm Arno, the Germany-trained but Ghana-born Enlightenment philosopher (Hountondji [1983] 1996).
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Sesanti, Simphiwe. "Teaching Ancient Egyptian Philosophy of Education in Teacher Education." Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 11, no. 2 (September 23, 2022): 109–26. http://dx.doi.org/10.4314/ft.v11i2.8.
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In 2003, almost a decade after South Africa’s 1994 first democratic elections, an academic debate emerged about the need to include the indigenous African philosophy of education in teacher education. Subsequently, Ubuntu philosophy has been given attention in philosophy for teacher education. However, ancient Egyptian philosophy of education, an indigenous African tradition, is absent. On their part, European and Asian philosophies of education are centred, leaving space for some philosophers of education to falsely attribute the genesis of philosophy, in general, and philosophy of education, in particular, to Europe and Asia since the two are dated. In contrast, Ubuntu philosophy of education is not dated. In this article, I argue that ancient Egyptian philosophy of education must be reclaimed and centred on teacher education not only in South Africa but wherever Africans are. Such an approach will not only expose Africans to their rich philosophical heritage but will also help to reclaim African philosophy’s space as a leader of humankind in the history of philosophy.
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Ejede, Charley Mejame. "Philosophy and African Sapiential Tradition." Dialogue and Universalism 33, no. 1 (2023): 9–36. http://dx.doi.org/10.5840/du20233312.
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The purpose of this study is not to show, as does Obenga, how Europe drew on Egypt or how Africa is the origin of all philosophies and the origin of all humanity, but to show African thinkers who, in the future, will want to take a serious look at developing a philosophy that embraces the major values of African culture, for this is supremely possible. This African culture subsists above all in the inexplorable African linguistic corpus. I argue that if we speak of African wisdom, we must first show its existence in the linguistic underpinning of the sapiential function in African culture. The solution to Africa’s problems will never come entirely from outside Africa; per contra, it will come from Africa itself, in her inherent values. The realms of salvation, therefore, of Africa lie in the norms implicit in its culture, but which are universal and are applicable to other cultures as well. The principal objective, therefore, of this paper, is the encounter between the logos and the African sapiential tradition for the two modes of thought mutually enrich themselves to address our contemporary problems. I show the crisis of the African humanity and the spheres of redemption in its sapiential function and the transmission of knowledge and reason in its multifarious facets. The work shows the major ideas inherent in the African sapiential tradition (African languages). African philosophy can incontrovertibly be found in African languages which conceal great knowledge and a use of life we have neglected today. The article explores the Kiluba language and deals with diverse questions in philosophy from its areas, i.e. ethics, politics, psychology, modern philosophy, linguistics, moral philosophy.
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Asamoah, Kwame, and Emmanuel Yeboah-Assiamah. "“Ubuntu philosophy” for public leadership and governance praxis." Journal of Global Responsibility 10, no. 4 (October 23, 2019): 307–21. http://dx.doi.org/10.1108/jgr-01-2019-0008.
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Purpose Leadership and governance are all about “people” and the “common welfare”. Africans have an Ubuntu philosophy which culturally calls on individuals to promote the welfare of collective society. It is therefore paradoxical to note how African leaders and governance regimes perform poorly when it comes to the usage of public resources to create conditions for collective human welfare. Why do leaders instead of championing societal advancement rather advance their selfish, egoistic and sectional interests? This study aims to unpack a prevalent paradox and discuss a new approach of linking the rich Ubuntu philosophy to Africa’s governance and leadership discourse. Design/methodology/approach This study discusses from secondary sources of data, mainly drawn from journal articles, internet sources and scholarly books relevant to leadership and public administration in developing African countries and how Ubuntu African philosophy can be deployed to ensure leadership ethos. In attempt to obtain a more comprehensive and systematic literature review, the search covered all terms and terminologies relevant to the objective of the study. The search process mainly comprised four categories of keywords. The first category involved the concept as approximately related to leadership: “leadership and civic culture”, “Ubuntu culture” and “African collectivist culture”. For the final category, words such as “crisis”, “failure” and “experiences” were used. Findings This study contends that the preponderance of corruption and poor leadership in Africa is anti-cultural, anti-human, anti-ethical and anti-African; hence, those individuals who indulge or encourage leadership paralysis are not “true Africans” by deeds but merely profess to be. Linking the African Ubuntu philosophy to public leadership, the study maintains that the hallmark of public leadership and governance is to develop the skills of all and caring for the society. Practical implications This study draws attention to the need for leaders to espouse virtues so that leadership becomes a tool to promote societal welfare. The hallmark of public leadership and governance is to develop the skills of all and caring for the society. It involves weighing and balancing professional and legal imperatives within a democratic and ethical context with an ultimate responsibility to the people and public interest. It is not a responsibility to a particular set of citizens, but a commitment to be just and equitable to all. The preponderance of corruption and bad leadership is anti-cultural, anti-human, anti-ethical and anti-African; hence, individuals who indulge or encourage leadership paralysis are not true Africans by deeds but merely profess to be. Originality/value This study draws a clear link between indigenous African cultural value system and ethical public leadership. It draws congruence between Africa's Ubuntu philosophy of civic virtue and Africa's leadership/governance. This will bring about a renewal of thoughts and practice of public leadership on the continent, as it has been demonstrated that a true African seeks collective social welfare and not selfish interest.
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Ogunnaike. "African Philosophy Reconsidered: Africa, Religion, Race, and Philosophy." Journal of Africana Religions 5, no. 2 (2017): 181. http://dx.doi.org/10.5325/jafrireli.5.2.0181.
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Enyimba, Maduka. "On “How” to Do African Philosophy in African Language." Philosophy Today 66, no. 1 (2022): 25–37. http://dx.doi.org/10.5840/philtoday2021105427.
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How should African philosophy be done in African Language? In response to this question, I engage Ngugi and Wiredu in their response to this language question in African philosophy. My aim is to appraise and extend their arguments by answering the question of “how” doing African philosophy in African language can be practically achieved. In this regard, I make a case for the creation of an indigenous cultural language that serves as a means of articulating, communicating and disseminating African philosophical ideas. I suggest the need for African scholars to develop a language culture under the auspices of African Language Network (A.L.N.) that will enable them to do philosophy and present it in an African language. I show that African philosophy done in a foreign or colonial language is like dressing Africa in a borrowed rope, and that as long as African scholars continue to overlook this, the lofty goal of restoring the lost glory of Africa, the gains and further progress in African philosophy, rather than being consolidated, may become greatly hampered. Recognizing the diversity of languages in African culture, I present Afrolingualism as the key to achieving this end. Afrolingualism is a conscientious effort by African scholars to contrive a unanimously accepted indigenous language of discourse in philosophy.
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Anthony, Kanu, Ikechukwu. "A HISTORIOGRAPHY OF AFRICAN PHILOSOPHY." Global Journal For Research Analysis 3, no. 8 (June 15, 2012): 188–90. http://dx.doi.org/10.15373/22778160/august2014/63.
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Ejede, Charley Mejame. "Philosophy and African Sapiential Tradition." Dialogue and Universalism 33, no. 1 (2023): 37–57. http://dx.doi.org/10.5840/du20233313.
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In the first part of our considerations we show how, according to Senghor, going back to the source is necessary to discover the richness of African languages and their philosophical significance. It is an effort which will enable the African to be in harmony with his/her history and the cardinal values found in the original Africa. Identity awareness must push us to lay the groundwork for the African philosophical creation found in African languages themselves. In this paper, the second part of our considerations, we are going to revisit the kiluba language. Besides, we are also going to look at the seSotho language, the language spoken in the Southern part of the continent of Africa. The major interest of this article therefore is the openness to the treasures of African thought via its linguistic corpus.
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Do Nascimento, Wanderson Flor. "VOZES AFRICANAS FEMININAS NA FILOSOFIA." Revista Ideação 1, no. 48 (November 1, 2023): 04–23. http://dx.doi.org/10.13102/ideac.v1i48.10282.
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RESUMO: Partindo da leitura crítica de obras de histórias da filosofia africana, de introdução às filosofias africanas e antologias especializadas nessa área, este artigo objetiva problematizar a posição paradoxal de denúncia da exclusão intelectual do pensamento africano, ao mesmo tempo em que finda por promover uma marginalização epistêmica das filósofas africanas. Ao mostrar que o núcleo fundamental das obras de introdução e divulgação do pensamento filosófico africano está estruturado em torno de um androcentrismo da produção desses materiais, o artigo soma-se aos esforços de radicalizar a perspectiva anti-excludente da prática das filosofias africanas, apontando para a necessidade de revisão crítica desses trabalhos de divulgação e do fazer formativo em filosofia.
PALAVRAS-CHAVE: Filosofia Africana; Marginalização epistêmica de mulheres; Filósofas africanas; Androcentrismo.
ABSTRACT: Starting from a critical reading of works on the history of African philosophy, introduction to African philosophies and anthologies specialized in this area, this paper aims to problematize the paradoxical position of denouncing the intellectual exclusion of African philosophical thought, while ending up promoting an epistemic marginalization of female philosophers African. By signaling that androcentrism structures the fundamental core of works that introduce and disseminate African philosophical thought, the paper adds to the efforts to radicalize the anti-exclusionary perspective of the practice of African philosophies, pointing to the need for a critical review of these diffusion works and training in philosophy.
KEYWORDS: African Philosophy; Epistemic marginalization of women; African philosophers; androcentrism.
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Williams, Joy. "Daisaku Ikeda’s Philosophy of Value Creating Global Citizenship Education and Africana Humanism." Journal of Interdisciplinary Studies in Education 9, SI (July 16, 2020): 69–79. http://dx.doi.org/10.32674/jise.v9isi.1877.
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Daisaku Ikeda proclaimed that Africa would be the beacon of hope for the world in the twenty-first century. Contemporaneously, Kwame Nkrumah was excited about the potentially galvanizing role a united Africa might play on the world scene. Nkrumah envisioned the reawakening of an African personality, which would provide the foundational essence for the United States of Africa and accelerate African psychological, political, and economic decolonization. Nkrumah’s conceptualizations of unity mesh with Ikeda’s paradigms of global citizenship. This paper shows how Ikeda’s philosophy of value-creating education for global citizenship could amalgamate Africana educational models toward global citizenship as a unifying factor in Africa and the diaspora and as an instrument for making Africana Humanism the spirit of the 21st century.
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Morakinyo, Olusegun Nelson. "NOTION OF “AFRICAN” AS A STRATEGIC IDEOLOGICAL EPISTEMIC POSITION IN AFRICAN PHILOSOPHY." Phronimon 17, no. 1 (December 5, 2016): 123–39. http://dx.doi.org/10.25159/2413-3086/1990.
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This article argues that the racial essentialism implicit in the geographic criteria of the meaning of “African” in African philosophy (as black, ethnic and sub-Saharan) limits the development of African philosophy as a disciplined methodological inquiry into the question of African − and the African question in philosophy. It articulates instead a strategic ideological notion of “African” in African philosophy; defined by a commitment to the ethics of social justice for the historical injustice of racial dehumanisation of Africans, to transcend the racial essentialism implicit in the above geographic criteria of the meaning of “African” in African philosophy.
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Motswaledi, Thabang, and Phemelo Marumo. "The cold war and its trajectory on African philosophy and African politics." International Journal of Research in Business and Social Science (2147- 4478) 12, no. 6 (September 14, 2023): 212–20. http://dx.doi.org/10.20525/ijrbs.v12i6.2683.
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From scholarly research, Africa's position on the planet and historical constituents especially minerals expropriation and labour made the continent a strategic partner to most world powers. This was understood during the voyages of the Dutch Indian Company to India. Even during the Cold War, powerful countries were eager to promote multilateral relationships with some countries in Africa and that strongly impacted the war as well as African politics. This practice did not end with the Cold War but continued and presently Africa is still being influenced by the Cold War proceeds. Through a qualitative method of research, the paper highlights the impact of the cold war and ideology its time on African philosophy as well as the shift in African political dynamics. Hence, the paper investigated how these relationships affected African thought and destabilized Africa as a habitat for culture and African norms especially in the midst of the Ukraine-Russian war. Ukraine-Russian war is of paramount importance in revealing how African states maintain their non-alignment stance on either side while being careful to preserve their long rich history with the former Soviet Union. The further paper noted the advantages or disadvantages that the erstwhile Cold War brought to the African worldview. This culminated in the obliteration of culture and other notions like ubuntu which are the cornerstone of Africanism. The paper concludes by bringing out a strategy that can be utilized to restore African thought post-Cold War era.
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Radney, El-Ra. "Why African American Philosophy Matters: A Case for Not Centering White Philosophers and White Philosophy." Philosophia Africana 20, no. 1 (June 2021): 44–66. http://dx.doi.org/10.5325/philafri.20.1.0044.
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ABSTRACT This article asks why African American Philosophy matters. The notion of the “Black philosopher” continues to be an enigma. African descendants are not generally associated with the revered location and status of “the philosopher” and with doing philosophy. In a celebration of the sustained work of the Black philosopher-practitioner, who continues to suffer a fate of deliberate academic “invisibility” and historical erasure, this article supports the expansion of philosophical categories, philosophical conversation, and philosophical inclusivity. This work contends that the marginalization of African American philosophy can be understood from a synthesis of Foucault’s thesis of “subjugated knowledge” (how certain discourses are routinely disqualified by dominant ones) and Black philosopher Lewis Gordon’s explanation of “subverted realization,” which is built in to “white” modern thought. Both key philosophers help locate the problem questioned here. The overriding current of the “white (main) stream” of philosophy, by its deliberate exclusion of African American philosophy, disqualifies it.
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Misia, M. M. Kadenyi, and Michael Kariuki. "Pedagogy of Sagacity." Msingi Journal 1, no. 2 (August 1, 2018): 120–42. http://dx.doi.org/10.33886/mj.v1i2.48.
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Philosophy of education is a compulsory course in teacher education in Africa. African scholars have observed that this course is predominantly approached from Western pedagogical perspective hence alienating African students of education. There is lack of African pedagogy responsive to the African context of education as noted by a national commission on education in Kenya. This calls for a search for African pedagogy to instigate paradigm shift from Western pedagogy to Afrocentric pedagogy. Sage Philosophy,a trend in African Philosophy is analyzed in this study in attempt to develop African pedagogy. The method used is philosophical argument based on critical conceptual analysis. The study findings result in an African pedagogy described as ‘pedagogy of sagacity’ which is proposed as an African approach to philosophy of education. The thesis of this essay is that trends in African philosophy should influence pedagogical theorizing of education in Africa.
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Hountondji, Paulin J. "How African is philosophy in Africa?" Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 7, no. 3 (January 10, 2019): 9. http://dx.doi.org/10.4314/ft.v7i3.2.
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Uzomah, Michael Maduawuchi, Philip Osarobu Isanbor, and Chinyere Scholastica Uzomah. "African tech development: The ideal and summit of contemporary African philosophy and literary studies." African Social Science and Humanities Journal 4, no. 1 (February 7, 2023): 23–36. http://dx.doi.org/10.57040/asshj.v4i1.351.
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This treatise is a qualitative research in philosophy and literary studies aimed to assert the pertinence of African contemporary philosophy and ideologies to African technological development. The purpose of this study is to interrogate the significance of contemporary African philosophy and literary discourses for the stimulation of technological development in Africa and to assert that no society can develop or advance without thinkers, as science has no basis without philosophy. The expository and prescriptive methods were adopted in this study. Through the expository analysis, the discourse reveals that African philosophy and thinkers are most (generally) abstract and abstract and baseless philosophy is a liability rather than an asset; therefore inimical to tech development. Against this backdrop, it behooves to ask, as far as the global race for tech advancement is concerned, where does Africa stand? Of what relevance is African philosophy to African's quest for tech development? How may mother Africa liberate her offspring from tech stagnation and subsequently assert herself in the global village driven by science and technology through her sons and daughters’ intellectual ingenuity? Based on the findings of this critical analysis, the treatise concludes that the ideal object and teleology of the contemporary African philosophy ought to be the postulation of pragmatic ideologies that are germane for advancing Africa’s sustainable development of science and technology. The study therefore recommends that contemporary African philosophy has no business with abstract, ossified and baseless speculations for the latter is a liability not an asset.
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Etieyibo, Edwin, and Jonathan O. Chimakonam. "African Philosophy." Philosophia Africana 18, no. 1 (2016): 1–7. http://dx.doi.org/10.5840/philafricana20161811.
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Murungi, John. "African Philosophy." Teaching Philosophy 15, no. 1 (1992): 101–3. http://dx.doi.org/10.5840/teachphil199215115.
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Jaja, Cheedy. "African Philosophy." Teaching Philosophy 19, no. 2 (1996): 189–91. http://dx.doi.org/10.5840/teachphil199619226.
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Crawford, Jeffrey W. "African Philosophy." Teaching Philosophy 20, no. 2 (1997): 224–29. http://dx.doi.org/10.5840/teachphil199720227.
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Rettová, Alena. "Post-Genocide, Post-Apartheid: The Shifting Landscapes of African Philosophy, 1994–2019." Modern Africa: Politics, History and Society 9, no. 1 (October 1, 2021): 11. http://dx.doi.org/10.26806/modafr.v9i1.360.
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This article traces the developments of African philosophy since 1994, a year marked by two events that profoundly impacted Africa: the fall of apartheid and the Rwandan genocide. The article projects a fundamental tension into the history of recent African philosophy: between optimism and idealism, showing in the development of normative concepts and a new philosophical vocabulary for Africa – a “conceptual mandelanization” (Edet 2015: 218), on the one hand, and a critical realism ensuing from the experience of African “simple, that is, flawed, humanity” (Nganang: 2007: 30), on the other. The article identifies prominent trends in African philosophy since 1994, including Ubuntu, the Calabar School of Philosophy, Afrikology, the Ateliers de la pensée, Francophone histories of African philosophy, and Lusophone political and cultural philosophy.
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Agofure, Dr Joyce Onoromhenre, and Aisha Umar M. "African Philosophy: The Questions of Climate Change and the Environment." Cross-Currents: An International Peer-Reviewed Journal on Humanities & Social Sciences 4, no. 5 (October 24, 2018): 118–22. http://dx.doi.org/10.36344/ccijhss.2018.v04i05.004.
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With the growing awareness of environmental issues in the twenty-first century, this study explores the extent to which African philosophy contributes extensively to the discourse of climate change and the natural world. However, some critics are of the view that African philosophy is inherently anthropocentric and has nothing significant to offer in addressing climate change. Against this backdrop, this undertaking illustrates that the natural environment for Africans is not labeled “other” as often observed among industrialists rather it is a vital part of the African traditional world equilibrium. Hence, anything that imperils the African peoples‟ ecosystem endangers their very existence-socially, economically, morally, politically, spiritually and ecologically. The study demonstrates that there is a huge correlation between socio-political, economic and suppressive structures in Africa‟s postcolonial condition which have brought about climate change, environmental despoliation and underdevelopment in the African ecological space. Taken together, the study employs Deep ecology--a philosophical approach which addresses ecological problems by bringing together thinking, feeling, spirituality and action. African philosophy along with Deep ecology emphasize that the engagements of modern-day civilization threaten ecological well-being hence, the drastic need to transform contemporary environments toward a better ecological sustainability.
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Chimakonam, Jonathan Okeke. "What Is Conversational Philosophy? A Prescription of a New Theory and Method of Philosophising, in and Beyond African Philosophy." Phronimon 18 (January 17, 2018): 115–30. http://dx.doi.org/10.25159/2413-3086/2874.
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In this paper I discuss the meaning of the theory of conversational philosophy. I show that its background inspiration is derived from an under-explored African notion of relationship or communion or interdependence. I argue that conversational philosophy forms a theoretic framework on which most ethical, metaphysical and epistemological discourses in African philosophy—and by African philosophers—could be grounded. I call this framework the method of conversationalism. I unveil some of its basic principles and show its significance in and beyond African philosophy.
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Alloggio, Sergio. "Hic sunt leones reloaded: Elements for a critique of disciplinary self-(af)filiation within professional white philosophy in South Africa." Acta Juridica 2022 (2022): 140–67. http://dx.doi.org/10.47348/acta/2022/a7.
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The recent institutional consolidation of feminist philosophy, African and Africana philosophies, sociology of knowledge and decolonial theory have brought professional philosophers face-to-face with the repressed side of Western philosophy. This essay, drawing on the theoretical framework developed in my previous article ‘Hic sunt leones’, investigates the role played by professional narcissism and resistance to history in the philosopher’s self-image and imaginary, with a particular focus on professional white philosophy in South Africa. The pedagogical aspects of philosophical apprenticeship will be examined psychoanalytically, and explored in their transferential components. Such a psychoanalytic reading will also engage with current conflicts within the South African philosophical field, promoting a shared space for negotiations. However, without adequate introjection of, and progressive identification with, African philosophers and their work, professional white philosophers in South Africa run the twofold risk of replicating regressive forms of disciplinary parenthood while institutionalising neocolonial forms of academic (af)filiations.
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Sesanti, Simphiwe. "Studying and teaching ethnic African languages for Pan-African consciousness, Pan-Africanism and the African Renaissance: A Decolonising Task." Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 10, no. 1 (June 3, 2021): 145–64. http://dx.doi.org/10.4314/ft.v10i1.9.
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In order to conquer and subjugate Africans, at the 1884 Berlin Conference, European countries dismembered Africa by carving her up into pieces and sharing her among themselves. European colonialists also antagonised Africans by setting up one ethnic African community against the other, thus promoting ethnic consciousness to undermine Pan-African consciousness. European powers also imposed their own “ethnic” languages, making them not only “official”, but also “international”. Consequently, as the Kenyan philosopher, Ngũgῖ wa Thiong’o, persuasively argues, through their ethnic languages, European colonialists planted their memory wherever they went, while simultaneously uprooting the memory of the colonised. Cognisant of efforts in some South African institutions of higher learning to promote African languages for the purpose of promoting literacy in African languages, this article argues that while this exercise is commendable, ethnic African languages should be deliberately taught to “re-member” Africa and rediscover Pan-African consciousness. By doing this, African scholarship would be aiding Africans’ perennial and elusive quest for Pan-Africanism and the African Renaissance.
Keywords: African Renaissance, Ethnic African Languages, Ethnic European Languages, European Colonialism, Pan-African Consciousness, Pan-Africanism
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Rettová, Alena. "African Philosophy and African languages." Modern Africa: Politics, History and Society 10, no. 2 (December 13, 2022): 119–24. http://dx.doi.org/10.26806/modafr.v10i2.440.
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Grosz-Ngate, Maria, and Segun Gbadegesin. "African Philosophy. Traditional Yoruba Philosophy and Contemporary African Realities." African Studies Review 38, no. 3 (December 1995): 134. http://dx.doi.org/10.2307/524809.
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Beidelman, Thomas O., and Segun Gbadegesin. "African Philosophy: Traditional Yoruba Philosophy and Contemporary African Realities." International Journal of African Historical Studies 26, no. 3 (1993): 690. http://dx.doi.org/10.2307/220511.
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Presbey, Gail. "Sophie Olúwọlé's Major Contributions to African Philosophy." Hypatia 35, no. 2 (2020): 231–42. http://dx.doi.org/10.1017/hyp.2020.6.
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AbstractThis article provides an overview of the contributions to philosophy of Nigerian philosopher Sophie Bọ´sẹ`dé Olúwọlé (1935–2018). The first woman to earn a philosophy PhD in Nigeria, Olúwọlé headed the Department of Philosophy at the University of Lagos before retiring to found and run the Centre for African Culture and Development. She devoted her career to studying Yoruba philosophy, translating the ancient Yoruba Ifá canon, which embodies the teachings of Orunmila, a philosopher revered as an Óríṣá in the Ifá pantheon. Seeing his works as examples of secular reasoning and argument, she compared Orunmila's and Socrates' philosophies and methods and explored similarities and differences between African and European philosophies. A champion of African oral traditions, Olúwọlé argued that songs, proverbs, liturgies, and stories are important sources of African responses to perennial philosophical questions as well as to contemporary issues, including feminism. She argued that the complementarity that ran throughout Yoruba philosophy guaranteed women's rights and status, and preserved an important role for women, youths, and foreigners in politics.
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Yohannes Eshetu Mamuye. "The Hermeneutical Task of Postcolonial African Philosophy: Construction and Deconstruction." PanAfrican Journal of Governance and Development (PJGD) 2, no. 2 (August 30, 2021): 107–18. http://dx.doi.org/10.46404/panjogov.v2i2.3232.
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Meta philosophical issues surround the topic of African philosophy. What should be counted as African philosophy, and what makes African philosophy so notable has long been a matter of reflection by African and African descended thinkers? One stance taken by African thinkers leans toward ascribing philosophical status to the collective worldviews of Africans embedded in their traditions, language, and culture. By criticizing ethnophilosophy as being unanimous and uncritical, professional philosophers epitomize a philosophy to be a universal, individualized, and reflective enterprise. This tendency of appropriating cultural traits as philosophical and thereby tending to emphasize particularity by ethnophilosophers on the one hand and the universalist claim by professional philosophers puts African philosophy in a dilemma and whereby makes it counterproductive to the neocolonial liberation struggle. The article's central argument is that African philosophical hermeneutics is a panacea for the 'double blockage' that the philosophers currently look into contemporary African philosophy. African hermeneutics is the extension of German and French hermeneutical tradition with the works of Heidegger, Gadamer, and Ricœur. Hermeneutics is a mediation between culture and philosophy and also universality and particularity.
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Mashingaidze, Sivave. "Cosmovision and African conservation philosophy: indigenous knowledge system perspective." Environmental Economics 7, no. 4 (December 9, 2016): 25–33. http://dx.doi.org/10.21511/ee.07(4).2016.03.
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Cosmovision is the worldview of a society that is deeply imbedded in the way in which that society is organized and evolves over time. It is a society’s attempt to explain and better understand all that surrounds it, including its place within the cosmos, or universe and how it conserves it environment. In Africa, like elsewhere, indigenous knowledge systems (IKSs) were used to administer peace, harmony, and order amongst the people and their physical environment. However, with the advent of colonialism in Africa, IKSs were not only marginalized, but demonized leaving their potentials for establishing and maintaining a moral, virtuous society, unexploited. It is in this light that this article argues for a correction to the vestiges of colonialism. The article adopts examples of IKS success stories in pre-colonial era showing the beauty of the undiluted African indigenous knowledge systems and their potential for establishing a moral, virtuous society. To this end, the article argues that Africa, today, is in the grips of high crime rates, serious moral decadence, and other calamities because of the marginalization, false, and pejorative label attached to the African IKSs. This article criticizes, pulls down, and challenges the inherited colonial legacies, which have morally and socially injured many African societies. Keywords: cosmovision, indigenous, knowledge, conservation, philosophy, taboos. JEL Classification: D83, O13, O15
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Anthony, Kanu Ikechukwu. "African Philosophy and the Issue of Development." Paripex - Indian Journal Of Research 3, no. 7 (January 1, 2012): 1–5. http://dx.doi.org/10.15373/22501991/july2014/65.
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Kur, Malith. "African Christian Inculturation Project: Theological Motifs of Liberation and Decolonization." Journal of the Council for Research on Religion 2, no. 2 (August 1, 2021): 1–14. http://dx.doi.org/10.26443/jcreor.v2i2.47.
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This paper discusses the African Christian theology of inculturation. The theology of inculturation – the African indigenization of Christianity – is one of the African theological movements advocating for the liberation and decolonization of African religious, cultural, and political thought. It is a theological motif that emerged from the African experience of suffering and political and cultural denigration under European colonialism. This paper argues that the African theology of inculturation is a theological outlook that addresses African political, spiritual, and social conditions in the post-colonial era. It is modest and transformative because it offers hope to Africans and empowers them to seek positive change and inclusion, while rejecting a narrative of religious and cultural dominance. It demands recognition of Africa and its cultures by the West as an equal stakeholder in Christ’s victory on the cross. The African theology of inculturation expresses a unique African response to the gospel of salvation; in other words, Christian Scriptures are read and interpreted in line with African values, which situate Christian theology in the African cultural and cosmological worldview. The African cosmological worldview takes African indigenous cultures and philosophy as instruments that explain to Africans the relationship between Christianity and the realities of political and religious life in Africa.
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Kur, Malith. "African Christian Inculturation Project: Theological Motifs of Liberation and Decolonization." Journal of the Council for Research on Religion 2, no. 2 (August 1, 2021): 1–14. http://dx.doi.org/10.26443/jcreor.v2i2.52.
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This paper discusses the African Christian theology of inculturation. The theology of inculturation – the African indigenization of Christianity – is one of the African theological movements advocating for the liberation and decolonization of African religious, cultural, and political thought. It is a theological motif that emerged from the African experience of suffering and political and cultural denigration under European colonialism. This paper argues that the African theology of inculturation is a theological outlook that addresses African political, spiritual, and social conditions in the post-colonial era. It is modest and transformative because it offers hope to Africans and empowers them to seek positive change and inclusion, while rejecting a narrative of religious and cultural dominance. It demands recognition of Africa and its cultures by the West as an equal stakeholder in Christ’s victory on the cross. The African theology of inculturation expresses a unique African response to the gospel of salvation; in other words, Christian Scriptures are read and interpreted in line with African values, which situate Christian theology in the African cultural and cosmological worldview. The African cosmological worldview takes African indigenous cultures and philosophy as instruments that explain to Africans the relationship between Christianity and the realities of political and religious life in Africa.
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Stickel, George W. "African-American Philosophy." Newsletter of the Society for the Advancement of American Philosophy 32, no. 98 (2004): 45–47. http://dx.doi.org/10.5840/saap2004329811.
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Kiros, Teodros. "Doing African philosophy." New Political Science 16, no. 1 (June 1995): 95–115. http://dx.doi.org/10.1080/07393149508429740.
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Bongmba, Elias K. "Whither African Philosophy?" African Studies Review 47, no. 2 (September 2004): 119–23. http://dx.doi.org/10.1017/s0002020600030912.
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Chukwujekwu, Ejike Sam-Festus. "The problem of understanding and interpretation of African philosophy." RUDN Journal of Philosophy 24, no. 1 (December 15, 2020): 134–42. http://dx.doi.org/10.22363/2313-2302-2020-24-1-134-142.
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This article is devoted to the problem of interpretation and understanding of African philosophy as a phenomenon of intercultural communication. It is a question of the presence of stereotypes in perception and assessments of African philosophy: from the assertion of its interiority and non-philosophical character to the propaganda of its primacy in the whole of world philosophy as the theorized core of spiritual life. The author also indentified the significant obstacle in the study of African philosophy and understanding of its status in the history of world philosophy. Also the article touched the importance of African revival, and the key factors to its revival, the idea of Afrocentrism was also been mentioned as the key solution for the African revival. In this work, ethnophilosophy is further considered as the source of the whole philosophy of Africa. Attention is also paid to the problem of misunderstanding and misinterpretation of African philosophy and culture in the framework of world or universal philosophy and science. Also in the article, issue of searching for African identity is being raised, the ideas and impacts of some African thinkers, also socio-political concepts such as Pan-Africanism, Negritude, African socialism, African humanism, Afrocentrism and others, which had a serious impact on African socio-political life were also identified. The diversity of ethnic cultures, and its roles in the black continent were mentioned, and as well, emphasis on ethical issues, religions representations and superstitions.
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Nnajiofor, Osita, and Solomon Ewezugachukwu. "Mbiti’s model of time and its implications to African development: An “Emo-Mechanical” intervention." UJAH: Unizik Journal of Arts and Humanities 25, no. 1 (June 21, 2024): 154–88. http://dx.doi.org/10.4314/ujah.v25i1.6.
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This work seeks to examine the implications of Mbiti’s Philosophy on African development as a way of tackling the problems of African development through the instrumentality of time. Mbiti’s centres his philosophy on time which he sees as the key to African ontology. This paper uses this philosophy to examine the problems of development in Africa as Mbiti sees time as a key to understanding African ontology. This reveals that time has the capacity to reach every aspect of life in Africa as it is essential in explaining the beliefs, practices, attitudes and general way of life of the African people. Time also has overbearing influence in the politics, education, economic and religious aspects of life in Africa and addressing the issues in these areas tantamount to development in the society. Therefore, using the analytic method, this paper discloses the positive and negative implications of Mbiti’s philosophy to African development. It observes that if Mbiti’s concept of time is the way to comprehend African ontology, it can be used as a mechanism of understanding the problems of development in Africa. It contends that if due attention is given to the study of time in Africa; it has the capacity of tackling the problems of development in the continent. This paper concludes by recommending a model called an “Emo-Mechanical model” which is an African inspired developmental model that involves a strategic blending of African emotionalized time model and the western mechanical time category for an optimal results. This model of development will address the problems of development in Africa by appropriating the gains of western goal oriented model and at the same time retain African communual and relational values and peculiarities.
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Osha, Sanya. "Spaces of African Thought: A Critique of an Enactivist Rendering." Philosophia Africana 22, no. 1 (July 2023): 23–34. http://dx.doi.org/10.5325/philafri.22.1.0023.
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Abstract This article addresses Bruce Janz’s “enactivist” reading of African philosophy from two perspectives. The space in which African philosophy finds itself remains problematic, and, thus, this article attempts to unpack this issue. Janz argues that African philosophy allows for only a few or no possibilities for radical thought. However, his own reading of the Nigerian philosopher Sophie Oluwole serves to debunk this claim. Oluwole’s thought highlights the challenges of building a modern African philosophy within the context of postcoloniality, in which problems of untranslatability are encountered when utilizing a metropolitan language, which, in her case, is English. But, beyond the problem of untranslatability, she is able to delineate a holistic cosmology that, in multiple ways, incorporates, complicates, and extends the borders of philosophy.