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Displaying: 81-100 of 167 documents


editorial
81. Filosofia Theoretica: Volume > 5 > Issue: 2
Jonathan O. Chimakonam Editorial
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82. Filosofia Theoretica: Volume > 5 > Issue: 2
Ademola Kazeem Fayemi Hermeneutics in African philosophy
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The aim of this paper is to re-examine the hermeneutic in the ongoing discourse on methodology in African philosophy. The diverse understanding of hermeneutics is not only limited to Western philosophy; in the few decades of its history in African philosophy, hermeneutics has also assumed different meanings. This paper discusses not only the historical evolution and development of hermeneutists in the West, but also the African hermeneutists: Tsenay Serequeberhan, Okonda Okolo, Sophie Oluwole, Raphael Madu, and Bruce Janz. Through a comparative critical inquisition on the strengths and the problems involved in the conceptions of hermeneutics by these African philosophers, this paper argues that basic to hermeneutics is dialogue and its proclivity towards intercultural understanding.
83. Filosofia Theoretica: Volume > 5 > Issue: 2
Anthony Okeregbe The African Predicament and a Case for Singer’s ‘Samaritanism’: An Existentialist Interpretation
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Africa has always been viewed as a land of the world’s greatest potential. It has been described ad nauseam as a land of abundant natural and human resources, the cradle of civilization and the bastion of man’s natural spirituality. In spite of this apparent superlative richness, the present African condition is also well documented as a paradox. If Africa is this resource rich, why is it so backward and economically poor? In line with the existentialist notion of solicitude and care, this paper argues for a case of global ‘Samaritanism’, that is, an unsolicited care for the other that is nonetheless morally obligatory by virtue of a shared world and common existence. Drawing insight from the submission of Peter Singer, this paper posits that, if we have the capacity to intervene and prevent something bad from happening, without sacrificing anything of comparable moral importance, we ought morally to do it. This paper’s contribution to existing knowledge rests on the extension of Singer’s principle of ‘Samaritanism’ (hitherto restricted to doling out goods and money) to include solicitude and actionable intervention on life-threatening human conditions of whatever kind.
84. Filosofia Theoretica: Volume > 5 > Issue: 2
Emerson Abraham Jackson Phronesis and the Epistemological Journey through Research undertakings involving Human Participants in the Context of Sierra Leone
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This article has provided some philosophical thoughts concerning the journey of research undertakings involving human participants, with consideration given to both natural / physical and human / social science fields, and with a focus on the situation in Sierra Leone (where ‘ethical prudence’ seemed to be lacking for various reasons). In the process of professional engagement, researchers must seek to give serious reflective thoughts on how their engagement may affect participants and communities - this study has unravelled some thoughts on evolving perspectives (technology-mediated engagement and feminist views).Ethical code of practice has been highlighted as an important instrument in helping researchers (particularly in the Sierra Leone context) manifest serious thoughts in their epistemic quest for pursuing knowledge, through engagement with human participants. The ethical requirement of a researcher to demonstrate intellectual virtue / prudence is a key aspect of the discourse in this article - that which enable trust to be established, and more so, the researcher's ability to exercise practical wisdom in their engagement with research communities.
85. Filosofia Theoretica: Volume > 5 > Issue: 2
Victor C. A. Nweke Mesembe Edet’s Conversation with Innocent Onyewuenyi: An Exposition of the Significance of the Method and Canons of Conversational Philosophy
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The basic thesis of this essay is that the progressive development of any discipline is propelled by incessant constructive criticisms, creative emendation and articulate reconstruction of established positions and received opinions in the discipline. Accordingly, the essay argues that the method and canons of Conversational Philosophy (CP) are very significant to the progressive development of African philosophy. This is because they are fundamentally articulated to promote the constructive criticism, creative emendation, and articulate reconstruction of established positions or received opinions in African philosophy. Itbuttresses this point using Mesembe Edet’s conversation with Innocent Onyewuenyi on the question of the African belief on reincarnation. This choice stems from the explicit admittance of Edet that his conversation with Onyewuenyi adopts the method of conversationalism and the method of conversationalism is undergirded by the canons of CP. Specifically, this essay explicates how the conscious adoption of conversationalism and adherence to the canons of CP enabled Edet to engage Onyewuenyi in a very critical and creative conversation on the African belief in reincarnation which eventually led to a novel reconceptualization of reincarnation in African philosophy. It unveils the significance of conversationalism and the canons of CP in practice. It is therefore a conversational, expository and argumentative essay.
86. Filosofia Theoretica: Volume > 5 > Issue: 2
Chukwueloka S. Uduagwu Understanding the difference between African Magic and African Science: A Conversation with Christian Emedolu
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In the spirit of conversational philosophy endorsed by the Conversational School of Philosophy (CSP), I am oblige not to venerate ideas but to interrogate and scrutinize them in search of loopholes to be filled and weak points that needed to be strengthened in order to achieve what Jonathan Chimakonam calls theoretic sophistication and promote Global Expansion of Thought (GET). To promote GET in African philosophy which has to do with embedding theories and principles with cultural contents like the idea of African science but making them universally applicable, one needs to ride on the wheels of the tools of Conversational philosophy. The primary aim of this short piece is to converse with Christian Emedolu on his article “From Magic to African Experimental Science: Towards a New Paradigm" and interrogate his ideas to assess their theoretic sophistication
87. Filosofia Theoretica: Volume > 5 > Issue: 2
Uduma Oji Uduma Beyond Irredentism and Jingoism: Reflections on the Nature of Logic and the Quest for (An) African Logic
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In this article, I attempt once more to revisit the subject of logic in African philosophy or as some would have it, African logic. I discuss the views of those I call jingoists and irredentists and distance myself from them. I argue that there is logic in every human culture and language. I argue also that even the ancient Africans had logic in their languages. My goal is to show that logic as the tool of thought is universal and not culture-bound. To do this, I will investigate the natureof logic and then examine again the notion of (an) African logic before showing the relevance of logic to life. My method will be descriptive, prescriptive and analytical.
editorial
88. Filosofia Theoretica: Volume > 5 > Issue: 1
Jonathan O. Chimakonam Editorial
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89. Filosofia Theoretica: Volume > 5 > Issue: 1
Innocent I. Asouzu Fidelity to Western Metaphysics: A Challenge to Authentic African Existence
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In this paper, I tried to show how Western attitude to reality can be traced to the divisive exclusivist type of mind-set behind Aristotle’s conception of the world. Igesture toward some of the severest consequences of approaching the world with such a mind-set, and how such has complicated matters in some of the major debates in African philosophy. By recourse to ibuanyidanda or complementary philosophy, the author explores ways of addressing some of the challenges approaches of this kind present in view of resolving issues that have relevance for authentic existence.
90. Filosofia Theoretica: Volume > 5 > Issue: 1
Olusola Victor Olanipekun Morality, Justice and the Challenge of Execution of Witches in Africa
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The question whether justice can be completely detached from morality seems to be relevant to the discussion of the issues that surround the execution of witches in Africa. In spite the widespread belief in witchcraft in African societies, it is apparent that part of the West as well as the Judeo-Christian traditions also support this view. However, this does not remove the fact that, there are thousands of individuals who are still sceptical about such belief. This paper agrees with the view of those who believe the existence of witchcraft. Thus, despite the fact that many scholars have written on the existence of witchcraft in Africa, little or no attention has been paid to the question of moral implications of executing witches in Africa. An attempt to fill this gap facilitates an investigation into the nexus between morality and social justice. The fundamental problem now is, is it morally right to kill? Should witches be killed? If witches should be executed, are there moral and legal bases for such killing? How should we account for the question of sanctity of human life? In this paper, effort shall be made to answer these fundamental questions. The methods employed in this research are critical analysis, philosophical argumentation and conceptual clarification.
91. Filosofia Theoretica: Volume > 5 > Issue: 1
Bolatito A. Lanre-Abass, Matthew E. Oguh Xenophobia and its Implications for Social Order in Africa
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Xenophobia, a form of discrimination practiced in countries, particularly in South Africa, is one of the major challenges confronting the modern day society. This paper examines xenophobia as a menace showing at the same time that this discriminatory practice bifurcates societies by creating a dichotomy amidst the various occupants of the society, thereby giving room for “otherness” rather than “orderliness”. The paper also highlights the philosophical implications of this societal bifurcation, particularly to the human community. Seeking a plausible way of addressing this challenge, the paper concludes by emphasizing the relevance of the value of tolerance in curbing xenophobia.
92. Filosofia Theoretica: Volume > 5 > Issue: 1
Adeolu Oluwaseyi Oyekan Reparation, Slavery and Political Realism: The Challenge of Contemporary African Leadership
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In spite of some revisionist attempts to rationalise slavery as just another form of trade between interested parties, there is an overwhelming conviction that itrepresented an age of man’s highest inhumanity to fellow man. Accordingly, calls have been loud and persistent as to the need for reparation which though will never compensate for actual loss, nevertheless has the possibility of symbolising penitence and serve as cushion for some of the debilitating damages done. This paper examines the moral basis of the call for reparation. In agreeing with the moral validity of the claims, the paper probes further in a realistic manner and argue that African states in their present situation cannot make a serious case for reparation. The paper argues further that for African states to position themselves for genuine reparation struggles in this age of political realism, urgent steps must be taken to ensure the useful and productive deployment of available resources in Africa and remove the continent from its appendage status with the west. The paper concludes that only when African states are able to break the cycle of poverty and underdevelopment, freeing themselves from external manipulations can a credible and rewarding case for reparation be made.
93. Filosofia Theoretica: Volume > 5 > Issue: 1
Oseni Taiwo Afisi Is African Science True Science? Reflections on the Methods of African Science
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The general character of science and the methodology it employs are in specific terms referred to as observation and experimentation. These two ethodologiesreflect how science differs from other systematic modes of inquiries. This description characterises, strictly, ‘Western science’ and it is contrasted with the indigenous mode of enquiry that has come under the name, ‘African science’. In contemporary scholarship, ‘African science’ is being condemned to the level of the mysticoreligious or supernaturalist worldview. ‘African science’ is said to be purely esoteric, personal, and devoid of elements of objectivity and rigorous theorization. In this paper, I re-examine this recondite issue by further reflecting and strengthening some of the ideas put forward by some African scholars to affirm that there is a distinct method of ‘African science’ that can be termed scientific. In defending a pluralist thesis toward knowledge, scientific inclusive, this paper posits that there exist varieties of inquiry beyond what has been developed in the ‘West’ which can still be justifiably termed scientific. In addition to pluralism, it argues further that the social character of science, which makes it a part of social and cultural traditions, qualifiedly justifies ‘African science’ as a true science. I will employ the newly formulated conversational method endorsed by the Conversational School of Philosophy (CSP) in this inquiry.
94. Filosofia Theoretica: Volume > 5 > Issue: 1
Mesembe Ita Edet Innocent Onyewuenyi’s “Philosophical Re-Appraisal of the African Belief in Reincarnation”: A Conversational Study
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Reincarnation has received substantial treatment in African philosophy. The dominant view of African scholars and researchers on the subject is that it is a beliefthat prevails in African culture. The task of this paper is to revisit Innocent Onyewuenyi’s “philosophical reappraisal” of this African belief. Onyewuenyi’s position is that the African communion with ancestors and their influence on theirl living descendant’s has been incorrectly labeled “reincarnation” by Western anthropologists. But whereas Onyewuenyi portrays the problem as being one of semantics, I shall in this paper argue that the challenge of explaining African cultural phenomenon is one of hermeneutics. The question is a question of hermeneutics, because its focus is not on whether ancestors are metaphysical entities, but rather on what they mean within African existence. The paper adopts the conversational method of African philosophy endorsed by the Conversational School of Philosophy. It aims to show how conversationalism as a procedure of philosophical discourse plays out within the context of its specific canons. In the final analysis the paper promotes the thesis that there is not a belief in reincarnation in African culture strictly speaking, but a belief in the regeneration of life. For the African, life is not cyclical, it is rather eternal.
95. Filosofia Theoretica: Volume > 5 > Issue: 1
Aribiah David ATTOE An Essay Concerning the Foundational Myth of Ethnophilosophy
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Ethnophilosophy, although glorified by some African philosophers, remains a problem in our undertakings in African philosophy. In its infancy, the problemrevolved around the call for a total decolonization of African thought and philosophy, which eventually led to the proliferation of a vast array of mostly descriptive literature about the cultural views and practices of the African, sold to us as not only philosophy but genuine African philosophy. In more recent times, due tothe growing development of African philosophy, this drive towards descrciption is gradually waning and from its dying flames, a new and more subtle problem hasarisen. This problem lays in the call by most African philosophers, to make philosophy done in Africa to be more African in nature, the methodology and/orlogic of African philosophy becomes a narrow discourse which is based on the dogma of descriptive story telling of ethnophilosophy. This is the problem which this essay seeks to address. Thus I shall in this essay, expose the myth of ethnophilosophy and thereafter suggest that African philosophy builds its foundation on criticality rather than ethnophilosophy. As an addendum to this, it is also suggested here that the narrow nature of the false descriptive methodology of mainstream African philosophy (which is based on the more subtle implications of ethnophilosophy) be at the very least, de-emphasised. I shall employ conversationalism as the method of my inquiry.
96. Filosofia Theoretica: Volume > 5 > Issue: 1
Victor C. A. Nweke Questioning the Validity, Veracity and Viability of the Case for “Cogno- Normative (Complementary) Epistemology”: A Conversation withChimakonam
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In this short conversation, I will engage Jonathan Chimakonam’s essay entitled “The knowledge Question in African Philosophy: A Case for Cogno-Normative(Complementary) Epistemology” published as the chapter four of [Atuolu Omalu: Some Unanswered Questions in Contemporary African Philosophy]. I will identifythe major submissions of the essay and engage them critically with the aim of opening new vistas of thought. My method will be conversationalim.
book review
97. Filosofia Theoretica: Volume > 5 > Issue: 1
Joseph N. Agbo A Monumental contribution to the Genre of African Philosophy, A review of [Existence and Consolation: Reinventing Ontology, Gnosis and Values in African Philosophy]
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editorial
98. Filosofia Theoretica: Volume > 4 > Issue: 2
Jonathan O. Chimakonam Editorial
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99. Filosofia Theoretica: Volume > 4 > Issue: 2
Olatunji A. Oyeshile Modernity, Islam and an African Culture
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The human quest for the meaning of life is an unending one marked by undulating landscapes. In order to confront the flux of experience generated by this quest for meaning, the human embraces science, morality, politics and religion. Religion is said to provide the basis for transcendental values which give humans succour after the physical and material struggles have ended. At the same time, religion also uses the observable social world as the starting point for the embrace of transcendental values. In this essay, an attempt is made to examine the interconnectedness of modernity (which has its basis in the social world), Islam (which provides the human with transcendental values) and an African culture (which serves as a nexus of modernity and Islam). The essay is basically an exercise in analysis whereby the readers are made to draw some compelling inferences.
100. Filosofia Theoretica: Volume > 4 > Issue: 2
David A. Oyedola Appiah on Race and Identity in The Illusions of Race: A Rejoinder
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Whether Appiah’s concession in [The Illusions of Race, 1992] that there are no races can stand vis-a-vis Masolo’s submission in “African Philosophy and thePostcolonial: some Misleading Abstractions about Identity” (1997) that identity is impossible, it is worthy to note that much of what is entailed in human societiestend toward the exaltation and protection of self-interest. Self-interest, as it is related to particular or individual entities, to a great extent, presupposes theontology of different races and identities. Paul Taylor in “Appiah’s Uncompleted Argument: W.E.B. Du Bois and the Reality of Race,” to begin with, asserts thatraces and identity struggles are real entities as individuals’: where this can be said to aid and abet racial differences. Though, there are those who lend credenceto Appiah’s and Masolo’s explications like Hountondji and Gyekye; however, it is noteworthy that philosophers like Du Bois, Nkrumah, Fanon, Mandela,Senghor, Hallen and Cabral who, in one way or the other, lend credence to Taylor’s claim, could not have said so without taking into consideration, the colonial and anthropological experiences which has, in one way or the other, has affected Africa and Africans. Despite the latter, certain flaws like (i) the failure toacknowledge the utility and global importance of human race or family, and (ii) the failure to recognize the distinctiveness of each existing race, tribe or ethnicities in a diverse political, religious, and culture-biased world, are inherent in Taylor’s, Appiah’s and Masolo’s views coupled with those who lend credence to their views. In this study, nevertheless, it is conceded that it is not enough, as a derivative of Appiah’s skepticism about race and identity, to gesture at racial andidentity concerns while using logical incoherence, globality, methodological separatism and cosmopolitan traits to undermine the relevance of identity whichis the soul of the postcolonial quest for a distinct African race or black (African) philosophy.