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Books on the topic 'Philosophy, Ethiopian'

Author: Grafiati
Published: 4 June 2021
Last updated: 13 February 2022

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1

Sumner, Claude. Classical Ethiopian philosophy. Adey Pub. Co., 1994.

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2

Classical Ethiopian philosophy. Commercial Print. Press, 1985.

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3

Verharen, Charles C., and Bekele Gutema. African philosophy in Ethiopia: Ethiopian philosophical studies II. The Council for Research in Values and Philosophy, 2012.

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4

The source of African philosophy: The Ethiopian philosophy of man. F. Steiner Verlag Wiesbaden, 1986.

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5

Sumner, Claude. Living springs of wisdom and philosophy. Addis Ababa University, 1999.

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6

Ga/ḥeywat, Seyum. Miklol: Yamačāl mizān. Seyoum Gebrehiwot, 2002.

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7

Sumner, Claude. Aux sources ethiopiennes de la philosophie africaine: La philosophie de l'homme. Faculté de théologie catholique, 1988.

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8

Taklaʼab, Wasané Yefru Waldaʼabib. Yaṭentāwit ʼItyop̣yā felsefenā tārik: YaSābāweyān ḥelinw̄inat lamaǧamariyā daraǧā tamāriwoč. s.n.], 1990.

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9

cent, Zareʼa Yāʻeqob 17th, and Walda Ḥeywat 17th cent, eds. Altäthiopische Volksweisheiten im historischen Gewand: Legenden, Geschichten, Philosophien. P. Lang, 1992.

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10

Yāʻeqob, Zareʾa. Le sage d'Abyssinie: Manuscrits sur parchemin, tablettes, rouleaux magiques (collection particulière). Editions Alternatives, 1997.

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11

Aspen, Harald. Spirits, mediums, and human worlds: The Amhara peasants of the North Ethiopian highlands and their traditions of knowledge. University of Trondheim, Dept. of Social Anthropology, 1994.

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12

Avraham, Ṿengrover, ред. Mi-Sinai le-Etyopyah: ʻolamah ha-hilkhati ṿeha-raʻayoni shel Yahadut Etyopyah : kolel "Shuḷhan ha-urit" -- madrikh hilkhati le-Veta Yiśraʼel. Yediʻot aḥaronot, 2012.

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13

Kiros, Teodros. The meditations of Zara Yaqoub [sic], a 17th century Ethiopian philosopher. African Studies Center, Boston University, 1994.

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14

International Network of Philosophers of Education. Biennial Conference. International Network of Philosophers of Education: 13th Biennial Conference : passion, committment, and justice in education : August 15th-18th, 2012, Addis Ababa University, Ethiopia : proceedings. I.N.P.E., International Network of Philosophers of Education, 2012.

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15

Apocalypse against empire: Theologies of resistance in early Judaism. W.B. Eerdmans Pub., 2010.

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16

Shalom, Rabbi Sharon. From Sinai to Ethiopia. Gefen Publishing House, 2016.

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17

Roessler, Philip, and Harry Verhoeven. Why Comrades Go to War. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190611354.001.0001.

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In October 1996, a motley crew of ageing Marxists and unemployed youths coalesced to revolt against Mobutu Seso Seko, president of Zaire/Congo since 1965. Backed by a Rwanda-led regional coalition that drew support from Asmara to Luanda, the rebels of the AFDL marched over 1500 kilometers in seven months to crush the dictatorship. To the Congolese rebels and their Pan-Africanist allies, the vanquishing of the Mobutu regime represented nothing short of a “second independence” for Congo and Central Africa as a whole. Within 15 months, however, Central Africa’s “liberation Peace” would collapse, triggering a cataclysmic fratricide between the heroes of the war against Mobutu and igniting the deadliest conflict since World War II. Uniquely drawing on hundreds of interviews with protagonists from Congo, Rwanda, Angola, Uganda, Tanzania, Ethiopia, Eritrea, South Africa, Belgium, France, the UK and the US, Why Comrades Go to War offers a novel theoretical and empirical account of Africa’s Great War. It argues that the seeds of Africa’s Great War were sown in the revolutionary struggle against Mobutu—the way the revolution came together, the way it was organized, and, paradoxically, the very way it succeeded. In particular, the book argues that the overthrow of Mobutu proved a Pyrrhic victory because the protagonists ignored the philosophy of Julius Nyerere, the father of Africa's liberation movements: they put the gun before the unglamorous but essential task of building the domestic and regional political institutions and organizational structures necessary to consolidate peace after revolution.
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18

Johnson, Samuel. The History of Rasselas: Prince of Abyssinia (Wordsworth Classics) (Wordsworth Classics). Wordsworth Editions Ltd, 2000.

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19

(Editor), J. P. Hardy, ed. The History of Rasselas: Prince of Abissinia (Oxford World's Classics). Oxford University Press, USA, 1999.

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20

Schäfer, Peter. Two Gods in Heaven. Princeton University Press, 2020. http://dx.doi.org/10.23943/princeton/9780691181325.001.0001.

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Contrary to popular belief, Judaism was not always strictly monotheistic. This book reveals the long and little-known history of a second, junior god in Judaism, showing how this idea was embraced by rabbis and Jewish mystics in the early centuries of the common era and casting Judaism's relationship with Christianity in an entirely different light. The book demonstrates how the Jews of the pre-Christian Second Temple period had various names for a second heavenly power—such as Son of Man, Son of the Most High, and Firstborn before All Creation. The book traces the development of the concept from the Son of Man vision in the biblical Book of Daniel to the Qumran literature, the Ethiopic Book of Enoch, and the Jewish philosopher Philo of Alexandria. After the destruction of the Second Temple, the picture changes drastically. While the early Christians of the New Testament took up the idea and developed it further, their Jewish contemporaries were divided. Most rejected the second god, but some—particularly the Jews of Babylonia and the writers of early Jewish mysticism—revived the ancient Jewish notion of two gods in heaven. Describing how early Christianity and certain strands of rabbinic Judaism competed for ownership of a second god to the creator, this book radically transforms our understanding of Judeo-Christian monotheism.
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