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Displaying: 1-8 of 8 documents


1. Filosofia Theoretica: Volume > 8 > Issue: 3
Pascah Mungwini The critique of Ethnophilosophy in the Mapping and Trajectory of African Philosophy
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By ignoring the history of thinking in other traditions around the world, philosophy established itself as a narrow tradition, and in the name of reason, according to Bernasconi, it constituted itself as a narrative shaped largely by exclusions. Similar exclusionary tendencies have also permeated the field of African philosophy. In an effort to legitimise and indeed consolidate their discipline, a generation of academic philosophers in Africa have attempted to establish the boundaries of African philosophy with significant consequences on its meaning and future development. Their effort is credited with putting African philosophy on the world map. However, by aligning the practice of African philosophy to a particular conceptualisation of the enterprise, what was meant to serve as the springboard for intellectual freedom, including the liberation of thought and imagination in Africa became restrictive if not intolerant or repressive in its outlook. In this essay, I wish to assess the impact of the critique of ethnophilosophy on the growth and expression of African philosophy as an autonomous discipline. In doing so reference will be made to what Mudimbe has called ‘the bible of anti-ethnophilosophers.’
2. Filosofia Theoretica: Volume > 8 > Issue: 3
Joseph N. Agbo Against the Political and Moral Conception of Globalization
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Is globalization a product or a process? This paper is given a foundation by a worry and a fillip by a desire. The worry is the obvious unphilosophical grasp of the phenomenon of globalization that led to it being engaged in political and moral terms. The desire is to release globalization from its conception as a product, packaged and exported by some people or some cultures in order to continue an agenda of domination. The paper argues that globalization is a process brought about by inevitable interaction and that blaming or praising any person for being part of it, is sheer misunderstanding. That the process of globalization generates certain states within our world does not justify the conclusion by some analysts that these are created into finished, exportable products. It further posits that we need to literally and literarily depersonalize globalization if we will not continue to dissipate energy in an attempt to pull the rug that we not only laid and are standing on, but one we cannot but stand on. The paper equally debunks the link of slavery, colonialism and imperialism with globalization especially within the African context; and concludes by arguing that the reason for the politicization and ideologization of the concept of globalization is because of weakness (in participation) and fear (by African rulers) that their maladministration will continually be exposed to the global community.
3. Filosofia Theoretica: Volume > 8 > Issue: 3
Emmanuel Ofuasia Between Fiction and Fact: Further Reflections on Jonathan Chimakonam’s Critique of Kwesi Tsri on Blackness and Race
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In his [Africans are not Black: The Case for Conceptual Liberation], Kwesi Tsri relies extensively on myths and non-fictional narratives to dictate the origin of the racial disparagement of Afro-Americans and Africans from south of the Sahara. Owing to the synonymy between ‘black’ and ‘Africa(n)’ as well as the derogatory symbolism in the former that fuels the latter, Tsri submits the need to disassociate Africans from the concept, ‘black.’ Upon a critical conversation with Tsri’s text however, Chimakonam discerns three flaws. Granted, the objections are salient, I augment herein, one of Chimakonam’s critiques – the exclusion by Tsri, of non-fictional or scientific texts on the race discourse. Whereas I agree with Chimakonam that both the fictional and non-fictional accounts on race are pertinent for intellectual balance in Tsri’s disquisition, I further suggest that in most cases, non-fictional or scientific theories on race are undergirded by the prejudice initiated by mythical and/or fictional narratives. I substantiate my thesis, relying on Karl Popper’s evolutionary epistemology, with 21st century science admission that human genetic diversity cannot be captured by scientific theories of race.
4. Filosofia Theoretica: Volume > 8 > Issue: 3
Olukayode A. Faleye Irregular Migration and the EU-External Border Policy in Africa: Historical and Philosophical Insights
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This paper advances a historical and philosophical explanation of the dynamics of irregular migration and the EU-external border policy in Africa. The refugee crisis in Europe has led to tougher security measures, including the EU’s externalization of its boundaries to transit countries with serious implication for human security and regional stability in Africa. In re-assessing the foundation of international migration policies through historical and philosophical lenses, this work brings to the fore the internal contradictions in EU-external border policy in Africa. Whereas migration studies have drawn insights from political and applied moral philosophy, this approach is rare in the debate on irregular migration and informal transborder flows between the EU and Africa. The article particularly unveils the inter-relational complexity between globalization, migration, human rights and development. The approach is qualitative based on the critical analysis of ethnographic survey, government documents, mass media reports and existing literature. Underpinned by the philosophical tenets of the Hobbesian “collective right” and Lockean concept of “inalienable” human rights, as well as the discourse on the “priority thesis”, it concludes that the resolution of the migration dilemma lies in the ethical modification of the immigration laws in line with the universal notion of democratic values, the rule of law, human rights and the reality of global inter-connectivity.
5. Filosofia Theoretica: Volume > 8 > Issue: 3
SimonMary Asese Aihiokhai Making a Case for an Economic Alternative for our Globalized World: Insights from the Margins
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Economic inequality is a pressing issue that the global community must address in an urgent and detailed manner if global peace is to be sustained. This paper makes the claim that viable alternative solutions to global economic inequality can be found outside the boundaries of western capitalism. This claim is defended via three movements: first, a critique of Christian teachings on the common good is presented as a pathway to this economic alternative. Second, insights from Dr. Martin Luther King, Jr. that call for strategic solidarity to help undo structures of inequality in our world are appropriated. Third, a cultural and philosophical notion of what it means to be human in African thought is presented as a means for justifying the relevance of the African ethic of Ubuntu as a global economic alternative; one that grounds cosmic flourishing in a vision and praxis of relationality and shared identity for all.
6. Filosofia Theoretica: Volume > 8 > Issue: 3
Diana Ekor Ofana Rethinking the Problem of Gender-Based Violence in South Africa: A Conversational Perspective
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This paper argues for an understanding of the problem of gender-based violence, specifically, the problem of rape that is not only based on sociological and psychological factors but also based on morality. This is premised on the fact that research on the problem of rape in South Africa points to different causes other than morality. I contend that besides social and psychological factors; rape should also be analyzed as a problem of moral failings. Hence, I explain the importance of reawakening an individual moral consciousness through self-conversation. I tap into conversational thinking to show that another veritable way of addressing the problem of rape as a strand of gender-based violence would be a mechanism of ‘self-conversation’ which involves a strategy of helping the rapist rethink, and unlearn the consciousness that encourages rape in South Africa.
7. Filosofia Theoretica: Volume > 8 > Issue: 3
Erasmus Masitera Traditional Communal Understanding of Crime and the Role of Social Therapy: Ideas from African Philosophy
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In this essay, I challenge the contemporary social practice of conceptualizing crime as solely an individual’s fault and one’s responsibility. The individuation of the person is highly impersonal, causes fragmentation, marginalisation of the individual, and the destruction of the traditional practice of considering an individual as an integral part of the society. In contrast to this perspective, I make a case for a communal correctional system that is based on a traditional African social therapeutic system. This is a system that considers crime as causing ontological disorder or disharmony especially in communities that are communitarian in nature, and which considers all crimes as disrupting communal harmony. Furthermore, I argue that correcting wrongdoing is also an opportunity for communities to introspect themselves, i.e. reconsider existing practices and views for the community’s benefit and that of a faltering individual. My focus in this essay is on revealing African understanding of crime and correcting it as a plausible alternative to the existing western correcting system.
8. Filosofia Theoretica: Volume > 8 > Issue: 3
Chukwueloka S. Uduagwu Interrogating the Relationship between Language and Thought Versus Individual and Community: A Conversation with Agada and Egbai
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In this short essay, I will converse with Ada Agada and Uti Egbai on their article titled “Language, Thought, and Interpersonal Communication: A Cross-Cultural Conversation on the Question of Individuality and Community,” published in [Filosofia Theoretica: Journal of African Philosophy, Religions and Culture Vol 7, No 2, 141 -161, 2018]. I will articulate the major contributions of the authors and critically engage their ideas in order to open new vistas for thought. I contend that the relationship that exists between language and thought is like the relationship that exists between individual and community in the debate of personhood in African philosophy. This relationship is what I call “arumaristic relationship”.