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This book is a reaction against young Levy Bruhl's position that the world's (African) thought is pre- logical. Systematically therefore it exposes first the influence of positivism and two valued Logic on Bruhl which made him to be anti- spiritualism and second interpreted African thought from two- valued logic point of view. This wrong interpretational tool resulted to his ''onslaught on African thought'' which is the subject of the book's reaction. This book 's position is that every interpretation stems from a particular logic and this logic needs to evolve from the same ontological context with the phenomenon that is to be interpreted. The implication of this is that, there is a bio conditional structural relationship between every logic and its cultural ontology. The book investigates this assertion using prevalent (2vl) of the West and the prevalent ontology of the the same culture. The investigation proved positive. On the above discovery the book developed the theory of structural analogy and logical functionalism (SAALF) as a justification for the derivation of a prevalent trinitarian logic from African trinitarian prevalent ontology. From this theoretical standpoint, the book in agreement with some twentieth century analytic logicians defines logic as a science of relation between realities from which principles of argumentation and reasoning can be developed. This book goes ahead to use this logic to explain some African phenomena such as the concept of African healing oath-taking and education. For the benefit of doubt the book differentiates between Harmonious monism and Hermeneutics as an answer to some questions of the critics.
“Logic and African Philosophy: Seminal Essays on African Systems of Thought” aims to put African intellectual history in perspective, with focus on the subjects of racism, logic, language, and psychology. The volume seeks to fill in the gaps left by the exclusion of African thinkers that are frequent in the curricula of African schools concerning history, sociology, philosophy, and cultural studies. The book is divided into four parts that are preceded by an introduction to link up the essays and emphasise their sociological implications. Part one is comprised of essays that opened the controversy of whether logic can be found in traditional African cultures as well as other matters like the nature of the mind and behaviour of African peoples. The essays in part two are centred on the following question: are the laws of thought present in African languages and cultures? Part three brings together essays that sparkle the debate on whether there can be such a thing as African logic, which stems from the discussions in part two. Part four is concerned on the theme of system-building in logic; contributions are written by members of the budding African philosophy movement called the “Conversational School of Philosophy” based at the University of Calabar, and the main objective of their papers is to formulate systems of African logic.
This book takes stock of the strides made to date in African philosophy. Authors focus on four important aspects of African philosophy: the history, methodological debates, substantive issues in the field, and direction for the future. By collating this anthology, Edwin E. Etieyibo excavates both current and primordial knowledge in African philosophy, enhancing the development of this growing field.
Questions of truth, ethics, state power, and propaganda, of how to render account of catastrophes and reconcile oneself with one's past are not only crucial to our time, they were also central to the German historian Friedrich Meinecke (1862-1954). Probably no generation of historians before Meinecke had lived through more unsettling transformations, during which these questions were most pressing. Reinbert Krol's analysis of Meinecke's intellectual development does not only give us insight into his philosophy of history - which turns out to be more conciliatory than previously assumed - it can also be a source of inspiration for scholars of history today.
Questions relating to types of philosophical trends within African philosophy can be very decisive for any idea of African philosophy. In this strikingly novel approach to African Philosophy, the author explores a complementary philosophical trend that goes back to those he calls anonymous traditional African philosophers. Based on their thoughts, he articulates a distinctive variant of the principles, method and imperative of complementarity (Ibu anyi danda) around which he builds his system. He anchors his reflection on such ambient concepts as the joy of being (jide k' iji), fragmentation, wholeness, and future reference.
In African countries there has been a surge of intellectual interest in foregrounding ideas and thinkers of African origin—in philosophy as in other disciplines—that have been unjustly ignored or marginalized. African scholars have demonstrated that precolonial African cultures generated ideas and arguments which were at once truly philosophical and distinctively African, and several contemporary African thinkers are now established figures in the philosophical mainstream. Yet, despite the universality of its themes, relevant contributions from African philosophy have rarely permeated global philosophical debates. Critical intellectual excavation has also tended to prioritize precolonial thought, overlooking more recent sources of home-grown philosophical thinking such as Africa’s intellectually rich liberation movements. This book demonstrates the potential for constructive interchange between currents of thought from African philosophy and other intellectual currents within philosophy. Chapters authored by leading and emerging scholars: recover philosophical thinkers and currents of ideas within Africa and about Africa, bringing them into dialogue with contemporary mainstream philosophy; foreground the relevance of African theorizing to contemporary debates in epistemology, philosophy of language, moral/political philosophy, philosophy of race, environmental ethics and the metaphysics of disability; make new interventions within on-going debates in African philosophy; consider ways in which philosophy can become epistemically inclusive, interrogating the contemporary call for ‘decolonization’ of philosophy. Showing how foregrounding Africa—its ideas, thinkers and problems—can help with the project of renewing and improving the discipline of philosophy worldwide, this book will stimulate and challenge everyone with an interest in philosophy, and is essential reading for upper-level undergraduate students, postgraduate students and scholars of African and Africana philosophy.
This handbook investigates the current state and future possibilities of African Philosophy, as a discipline and as a practice, vis-à-vis the challenge of African development and Africa’s place in a globalized, neoliberal capitalist economy. The volume offers a comprehensive survey of the philosophical enterprise in Africa, especially with reference to current discourses, arguments and new issues—feminism and gender, terrorism and fundamentalism, sexuality, development, identity, pedagogy and multidisciplinarity, etc.—that are significant for understanding how Africa can resume its arrested march towards decolonization and liberation.
In a major challenge to African philosophy, this book demonstrates the importance of the universalisation question for every committed African philosopher. Rooted in Africa’s colonial legacy, the universalisation question challenges the African thinker to show how authentically African philosophical concepts and phenomena can be universally applicable in a globalising world. In this highly original book, the author inserts the philosophy of consolationism into African philosophical discourse, constructing a unique philosophical system that is at once African and universally relevant. The book engages major African and Western philosophers of diverse ideological leanings in a compelling dialogue that announces the future of world philosophy as one of interculturality, in which a common philosophical horizon is forged out of the cultural diversities of the world for the edification of humanity in a continually changing world. This book will be an important read for researchers in the fields of African Studies, intercultural philosophy, philosophy of mind, and existentialism.
The author shows how museum culture offers a unique vantage point on the 19th and 20th centuries' preoccupation with history and subjectivity, and demonstrates how the constitution of the aesthetic provides insight into the realms of technology, industrial culture, architecture, and ethics.