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African Philosophy: Topics
African Philosophy: Epistemology
  1. Listening.Zeyad El Nabolsy - 2019 - In Derek R. Ford (ed.), Keywords in Radical Philosophy and Education: Common Concepts for Contemporary Movements. Leiden: Brill. pp. 255-270.
    In this chapter I focus on listening as a potentially revolutionary pedagogical activity. I argue that listening should not be understood as an essentially passive state, and focus on pedagogical situations where the educator can be misled by prejudices regarding the abilities, or lack thereof, of the individuals that the educator is interacting with in a pedagogical context. While the claims which I argue for apply to pedagogues in formal classrooms, I will be mostly concerned with pedagogy in the context (...)
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  2. Review of "Paulin Hountondji: African Philosophy as Critical Universalism" by Franziska Dübgen and Stefan Skupien. [REVIEW]Zeyad El Nabolsy - 2020 - Marx and Philosophy Review of Books 2020:1-7.
    Franziska Dübgen and Stefan Skupien have written a much needed overview of Paulin Hountondji’s work. While Hountondji is quite well known for his critique of ethnophilosophy, his later intellectual work on scientific dependency and his political writings are not as well known to non-specialist Anglophone readers. This partially stems from the fact that while his later work on scientific dependency has been translated into English, it has been published in the form of short articles or through transcribed interviews, which makes (...)
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  3. Sophie Oluwole: een politiek filosoof.Louise Muller - 2012 - In Vrouwelijke Filosofen. Amsterdam, Nederland: pp. 441-446.
    Politiek filosofe en kritisch traditionaliste, onderzocht Afrikaanse orale literaire tradities op hun filosofische betekenis. Maakt zich sterk voor een authentieke Afrikaanse filosofie. Sophie Oluwoles ouders waren beiden afkomstig uit de staat Edo in het zuidwesten van Nigeria. Oluwole zelf werd geboren in het dorp Igbara Oke in de naburige staat Ondo, waar zij ook haar lagere en middelbare school doorliep. In 1964 trouwde zij met een eveneens Nigeriaanse wetenschapper. Ze vertrok nog in hetzelfde jaar naar Moskou, waar haar man een (...)
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  4. African Identities.Kwame Anthony Appiah - 1992 - In Bernard Boxill (ed.), Constructions Identitaires: Questionnements Theoriques Et Etudes de Cas. Actes du Celat 6 (May). Universite Laval.
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  5. Race.Kwame Anthony Appiah - 1989 - In Frank Lentricchia & Tom McLaughlin (eds.), Critical Terms for Literary Study. University of Chicago. pp. 274-87.
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  6. Engaging with the Philosophy of D A Masolo.Thaddeus Metz - 2013 - Quest 25:7-15.
    This is an introduction to the special issue of Quest devoted to D. A. Masolo’s latest book, Self and Community in a Changing World. It situates this book in relation to not only Masolo’s earlier research on African philosophy but also the field more generally, sketches the central positions of the contributions to the journal issue, and in light of them makes some critical recommendations for future reflection.
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  7. Construyendo la Verdad Yorùbá. Una Lectura Afroepistemológica Del Sistema de Ifá.Antonio de Diego González - 2012 - Humania Del Sur. Revista de Estudios Latinoamericanos, Africanos y Asiáticos 12:107-122.
    This paper proposes an Afroepistemological reading of the Ifá system. The policies of Western academic epistemology have disdained the traditiona African knowledge. Ifá has not been an exception. However, through this method a great deal of the socio-cultural and epistemological codes of Yorùbá society. So, Ifá becomes more important than a divination rite, because it represents socio-political and epistemological cohesion of a great proportion of the peoples of West Africa. This work vindicates this role and try to show epistemological complexity (...)
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African Philosophy: Ethics
  1. The Universal and Contingent Impossibility and Desirability of Ethics in Ato Sekyi-Otu’s Left Universalism, Africacentric Essays. [REVIEW]Liam Kruger - 2019 - Journal of the African Literature Association 13 (2):267-270.
    Part of a book forum on Ato Sekyi-Otu's 'Left Universalism, Africacentric Essays' with a response by the author.
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  2. What Does an African Ethic of Social Cohesion Entail for Social Distancing?Thaddeus Metz - 2021 - Developing World Bioethics 21 (1):7-16.
    The most prominent strand of moral thought in the African philosophical tradition is relational and cohesive, roughly demanding that we enter into community with each other. Familiar is the view that being a real person means sharing a way of life with others, perhaps even in their fate. What does such a communal ethic prescribe for the coronavirus pandemic? Might it forbid one from social distancing, at least away from intimates? Or would it entail that social distancing is wrong to (...)
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  3. Afro-Communitarianism and the Role of Traditional African Healers in the COVID-19 Pandemic.Luís Cordeiro-Rodrigues & Thaddeus Metz - 2021 - Public Health Ethics:0-0.
    The COVID-19 pandemic has brought significant challenges to healthcare systems worldwide, and in Africa, given the lack of resources, they are likely to be even more acute. The usefulness of Traditional African Healers in helping to mitigate the effects of pandemic has been neglected. We argue from an ethical perspective that these healers can and should have an important role in informing and guiding local communities in Africa on how to prevent the spread of COVID-19. Particularly, we argue not only (...)
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  4. THE PLACE OF AFRICAN ANIMAL ETHICS WITHIN THE WELFARIST AND RIGHTIST DEBATE: AN INTERROGATION OF AKAN ONTOLOGICAL AND ETHICAL BELIEFS TOWARD ANIMALS AND THE ENVIRONMENT.Stephen Nkansah Morgan - 2020 - Dissertation, University of KwaZulu-Natal
    Scholars in the field of environmental and animal ethics have propounded theories that outline what, in their view, ought to constitute an ethical relationship between humans and the environment and humans and nonhuman animals respectively. In the field of animal ethics, the contributions by Western scholars to theorize a body of animal ethics, either as an ethic in its own right or as a branch of the broader field of environmental ethics is clearly seen. Consequently, there are, notably, two main (...)
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  5. The Belief in and Veneration of Ancestors in Akan Traditional Thought: Finding Values for Human Well-Being.Stephen Nkansah Morgan & Beatrice Okyere-Manu - 2020 - Alternation 2020 (30):11-31.
    Traditional Africans' belief in and veneration of ancestors is an almost ubiquitous, long-held and widely known, for it is deeply entrenched in the African metaphysical worldview itself. This belief in and veneration of ancestors is characterised by strong moral undertone. This moral undertone involves an implicit indication that individual members of communities must live exemplary lives in accordance with the ethos of the community. Living according to the ethos is among the conditions for attaining the prestige of being elevated to (...)
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  6. African Reasons Why Artificial Intelligence Should Not Maximize Utility.Thaddeus Metz - 2021 - In Beatrice Okyere-Manu (ed.), African Values, Ethics, and Technology: Questions, Issues, and Approaches. Palgrave Macmillan. pp. 55-72.
    Insofar as artificial intelligence is to be used to guide automated systems in their interactions with humans, the dominant view is probably that it would be appropriate to programme them to maximize (expected) utility. According to utilitarianism, which is a characteristically western conception of moral reason, machines should be programmed to do whatever they could in a given circumstance to produce in the long run the highest net balance of what is good for human beings minus what is bad for (...)
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  7. Entre apostas e heranças: contornos africanos e afro-brasileiros na educação e no ensino de filosofia no Brasil.Wanderson Flor do Nascimento - 2020 - Rio de Janeiro, RJ, Brasil: NEFI.
    Reflexões, desde as filosofias africanas, sobre a educação, o ensino de filosofia e as relações raciais na educação brasileira.
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  8. Personhood and a Meaningful Life in African Philosophy.Motsamai Molefe - 2020 - South African Journal of Philosophy 39 (2): 194-207.
    This article proffers a personhood-based conception of a meaningful life. I look into the ethical structure of the salient idea of personhood in African philosophy to develop an account of a meaningful life. In my view, the ethics of personhood is constituted by three components, namely (1) the fact of being human, which informs (2) a view of moral status qua the capacity for moral virtue, and (3) which specifies the final good of achieving or developing a morally virtuous character. (...)
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  9. African Morality: With or Without God.Stephen Nkansah Morgan - 2018 - All Nations University Journal of Applied Thought 6 (1):160-173.
    Traditional African societies are noted for their religiosity and so one would naturally expect that when it comes to matters of morality they will appeal to some divinities or gods for their moral jurisdiction and interpretation of their moral codes. Yet, according to Wiredu (1992) and Gyekye (1996), this is not true of traditional African societies when it comes to finding the source of their moral codes. For the two, an appeal to religion as a source of African moral values (...)
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  10. 與非洲相比在中國的價值.Thaddeus Metz - 2018 - In Chinese Academy of Social Sciences (ed.), 汉学与当代中国座谈会文集(2017). China Social Sciences Press. pp. 612-619.
    Chinese (character) translation of part of an article that appeared in Philosophy East and West (2017).
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  11. Przyszłość wieloetnicznego państwa w Afryce. Perspektywa Ifeanyiego A. Menkitiego.Krzysztof Trzcinski - 2011 - In B. Nowak, M. Nagielski & J. Pysiak (eds.), Europejczycy, Afrykanie, Inni. Studia ofiarowane Profesorowi Michałowi Tymowskiemu. Warszawa: pp. 595-619.
    W artykule tym przedstawiam i krytycznie analizuję główne wątki rozważań nigeryjskiego filozofa Ifeanyiego A. Menkitiego o przyszłości afrykańskiego państwa. Menkiti jest w pełni świadomy historycznej, etnicznej i terytorialnej specyfiki typowego pokolonialnego państwa w Afryce. Powstało ono w XX w. jako organizm charakteryzujący się bardzo głębokimi podziałami etnokulturowymi. Przebieg jego granic został jeszcze w czasach kolonialnych arbitralnie ustanowiony przez Europejczyków. W konsekwencji ich decyzji większość afrykańskich granic dzieli dziś członków wielu ludów na nominalnych obywateli różnych państw. Z drugiej strony, w granicach (...)
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  12. A Relational Theory of Mental Illness: Lacking Identity and Solidarity.Thaddeus Metz - 2021 - Synthesis Philosophica 71 (1):65-81.
    In this article I aim to make progress towards the philosophical goal of ascertaining what, if anything, all mental illnesses have in common, attempting to unify a large sub-set of them that have a relational or interpersonal dimension. One major claim is that, if we want a promising theory of mental illness, we must go beyond the dominant western accounts of mental illness/health, which focus on traits intrinsic to a person such as pain/pleasure, lethargy/liveliness, fragmentation/integration, and falsehood/authenticity. A second major (...)
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  13. Kilka uwag o koncepcji prezydentury rotacyjnej w państwie afrykańskim.Krzysztof Trzcinski - 2010 - Afryka 31 (32):29-44.
    Krzysztof Trzciński, ‘Some Remarks on the Idea of Rotational Presidency in an African State.’ The article has been published in “Afryka” 31-32, 2010, pp. 29-44. The main aim of this article is to explain and analyze in a critical way the concept of the rotational presidency, proposed for a multiethnic African state by a Ghanaian philosopher Kwame Gyekye. In his opinion, the presidency in an African state should be rotated between all ethnic groups. According to Gyekye, this system would allow (...)
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  14. Legitimacy and Importance of the Traditional Authority in Africa: K.A. Appiah's Approach and Its Critique.Krzysztof Trzcinski - 2010 - Africana Bulletin 58:47-74.
    In many African states, numerous different pre-colonial systems of power – such as kingships, sultanates or chieftaincies – which have a traditional legitimacy often confirmed in colonial and post-colonial times, have survived till our day. Their role in the contemporary republican state has been studied by many African intellectuals, and the views of Kwame Anthony Appiah, a thinker originating from Ghana, are of particular interest. He believes that in order to understand the significance of traditional authority and the phenomenon of (...)
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  15. Why is Globalization a Threat to Africa? A Study of the Thought of Claude Ake on African Migration to the City and Some of Its Consequences.Krzysztof Trzcinski - 2011 - In M. Czerny & J. Tapia Quevedo (eds.), Metropolitan Areas in Transition. Warsaw: pp. 311-323.
    Globalization is seen positively by those to whose societies it brings measurable benefits. Claude Ake, one of the most outstanding African thinkers of the second half of the 20th century and a great advocate for constructing democracy in Africa, primarily viewed the progress of globalization in terms of its numerous dangers. In Ake's opinion, globalization negatively affects the condition of contemporary societies, whose members place increasing importance on market values and principles. He thought that when consumer identity finally triumphs over (...)
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  16. The Future of the Multi-Ethnic African State: On the Perspective of Ifeanyi A. Menkiti.Krzysztof Trzcinski - 2010 - Hemispheres 25:73-94.
    In this article, I present and critically analyze the main ideas of the Nigerian thinker, Ifeanyi A. Menkiti, on the future of the multi-ethnic state in Africa. Menkiti appears to consider that the basic condition for the successful coexistence of the various groups occupying the states of Africa is for relations between them to rest on just principles. Justice should involve the fair and equitable division amongst peoples of the burdens and benefits of living in a common state. To realize (...)
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  17. On the Demonization and Discrimination of Akan and Yoruba Women in Ghanaian and Nigerian Video Movies.Louise Muller - 2014 - Research in African Literatures 45 (4):104-120.
    This article focuses on the religious information inside Ghanaian and Nigerian video movies regarding Akan and Yoruba women. More specifically, it focuses on the indigenous religious, Christian, and Islamic messages inside these movies in relation to women. The article demonstrates that Akan and Yoruba filmmakers, who dominate the Ghanaian and Nigerian video movie industries, are part of networks of religious institutions, predominantly Pentecostal-Charismatic Christian and modest Islamic ones. These organizations sponsor filmmakers to spread religious messages that promote hierarchical gender relations (...)
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  18. Ubuntu and Development: An African Conception of Development.Motsamai Molefe - 2019 - Africa Today 66:97 - 115.
    This article articulates an African conception of development. I call such an account African insofar as it is based on the moral worldview of ubuntu, which is salient largely among the Bantu peoples. To articulate a conception of development, I rely on the paradigm of development ethics, which construes development as an ethical or philosophical enterprise constituted by three questions: what is a good life? what is a just society? and what duties do we owe to the environment? Answers to (...)
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  19. Emerging Sexual Ethics and the Erosion of African Ethos.Besong Eric Ndoma - 2019 - GNOSI: An Interdisciplinary Journal of Human Theory and Praxis 2 (1).
    The emerging sexual ethics that characterise the contemporary society, remains new to Africa, a phase of the erosion of African ethos, and a negation of the sacredness and classical norms of sex, which deserves to be addressed by all and sundry. It is a contemporary trend brought to fore by homosexuals, bisexuals and transsexuals, among which are the radical feminists, who indoctrinate many with the practice and continuously push very hard for legalisation and acceptance by all cultures and religions. But (...)
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  20. Concept, Principles and Research Methods of African Environmental Ethics.Diana-Abasi Ibanga - 2018 - Africology: The Journal of Pan African Studies 11 (7):123-141.
    [English] This paper aims to discuss ten traditional and contemporary methodological paradigms in African philosophy, and demonstrates how they may apply to African environmental ethics research. The methods include: Ethno-philosophy, Sage Philosophy, Conversational Philosophy, Conceptual Mandelanization, Eco-Afrocentricism, Indigenous Language Analysis, Eco-Afro-feminism, Conceptual Decolonization, Storytelling Philosophy, and Cultural Adaptationism. The significance and limitations of the methodologies are highlighted. The concept and principles of African environmental ethics are analyzed and discussed to facilitate an understanding of the conceptual frameworks that underpin the methodologies. (...)
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  21. Patterns, Trends, and Issues of Illicit Wildlife Hunting and Trade: Analysis Based on African Environmental Ethics.Diana-Abasi Ibanga - 2017 - International Journal of Development and Sustainability 6 (11):1865-1890.
    The creation of the Convention on International Trade in Endangered Species of Wild Fauna and Flora (CITES) in 1973 has significantly altered the dynamics of trade in fauna and flora. Despite this effort, curbing of criminal trade in endangered species of wild fauna and flora has remained a key challenge for some countries. The objective of this study was to identify and establish the trafficking routes of illegal wildlife and forest products, analyzing the patterns and trends of wildlife and forest (...)
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  22. Logical and Theoretical Foundations of African Environmental Ethics.Diana-Abasi Ibanga - 2016 - Africology: The Journal of Pan African Studies 9 (9):3-24.
    [English] The paper observed that the various ethics that constitute the system of African environmental ethics are not based on or linked to any known African ontology and formal logic. It argued that the contextualisation of African environmental ethics on African ontology and African logic is essential since Western ontology and logic do not serve to adequately explain and provide proper meanings to the various concepts and propositions employed in the African environmental ethics. Therefore, the paper aimed to, and indeed, (...)
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  23. An Investigation of Obligatory Anthropoholism as Plausible African Environmental Ethics.Chinedu S. Ifeakor - 2019 - International Journal of Environmental Pollution and Environmental Modelling 1 (1):169-176.
    African ontological discourse revolves around a few principles, the interrelatedness of being, what is variously interpreted as communalism, ubuntu, Holism, communitarianism etc. This is the view that every being in the world, animate and inanimate are interconnected into a whole. This makes it possible for African environmental attitude to claim to be holistic. Since we are one, we care for each other, humans care for animals, plants, and mountains not because of what to gain from them but because we are (...)
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  24. Towards an African Philosophy of Environment.Timothy Adie Okpe & Friday Achu Oti - 2019 - International Journal of Environmental Pollution and Environmental Modelling 2 (3):105-108.
    Unlike mainstream Western ethics, African environmental ethics recognizes the interconnectedness and interdependence of all beings than individuality of being. This implies that Africans have often lived in peace and harmony with nature, realizing that the environment is key to life and that everything possesses intrinsic value. It is on the strength of the prevailing observations that this paper is geared toward unraveling African philosophy of environment and in the process argues that Africans indeed do have a philosophy of environment due (...)
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  25. Ethical Implication of Environmental Crises on African Societies: A Challenge to Future Humanity.Joseph Nkang Ogar - 2019 - International Journal of Environmental Pollution and Environmental Modelling 2 (3):109-115.
    African societies are becoming aware of the shortcomings of Western capitalist value system, because of its aftermath on individual, society, and environment. Many of African conservationist values, moral attitudes and ways of life have been destroyed by the exploitative capitalist ethos of European colonialism and modernity. Three decades of African countries trying to build their economies like the Western models have left her people wallowing in poverty, and her environment exposed to hazards. With this new imbibed Western values, African population (...)
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  26. Some Indigenous Solutions to African Environmental Problems: An Appraisal.Leonard Nwoye - 2019 - International Journal of Environmental Pollution and Environmental Modelling 2 (3):146-152.
    The paper, Some Indigenous Solutions to African Environmental Problems: An Appraisal, is written to examine the relevance of African Environmental Philosophies to addressing African environmental problems. African environmental problems include: water pollution, air pollution, land pollution, climate change, flood and many more. Researchers have shown that these problems are caused by phenomena like coal mining, nuclear waste, deforestation, overfishing, wars, etc. It is a known fact that attempts have been made over the years to resolve these problems, with pockets of (...)
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  27. Africanising Institutional Culture: What Is Possible and Plausible.Thaddeus Metz - 2015 - In Pedro Tabensky & Sally Matthews (eds.), Being at Home: : Race, Institutional Culture and Transformation at South African Higher Education Institutions. University of KwaZulu-Natal Press. pp. 242-272.
    Since the transition to a constitutional order, in what respects have cultures in higher education institutions in South Africa become Africanised, and, going forward, how should they be? In this chapter I provide an overview of the major different forms that Africanisation of institutional culture could take, and I then indicate the respects in which South African universities have or have not taken them on board over the past 20 years. In addition, I provide the first comprehensive critical discussion of (...)
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  28. Neither Parochial nor Cosmopolitan: Cultural Instruction in the Light of an African Communal Ethic.Thaddeus Metz - 2019 - Education as Change 23:1-16.
    What should be the aim when teaching matters of culture to students in public high schools and universities, at least given an African? One, parochial approach would focus exclusively on imparting local culture, leaving students unfamiliar with, or perhaps contemptuous of, other cultures around the world. A second, cosmopolitan approach would educate students about a wide variety of cultures in Africa and beyond it, leaving it up to them which interpretations, values, and aesthetics they will adopt. A third way, in (...)
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  29. Relational Normative Economics: An African Approach to Justice.Thaddeus Metz - 2020 - Ethical Perspectives 27 (1):35-68.
    Recent work by comparative philosophers, global ethicists, and cross-cultural value theorists indicates that, unlike most Western thinkers, those in many other parts of the globe, such as indigenous Africa, East Asia, and Latin America, tend to prize relationality. These relational values include enjoying a sense of togetherness, participating cooperatively, creating something new together, engaging in mutual aid, and being compassionate. Global economic practices and internationally influential theories pertaining to justice, development, and normative economics over the past 50 years have been (...)
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  30. Pursuing Knowledge for Its Own Sake Amidst a World of Poverty: Reconsidering Balogun on Philosophy’s Relevance.Thaddeus Metz - 2019 - Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 8 (2):1-18.
    In this article I critically discuss Professor Oladele Abiodun Balogun’s reflections on the proper final ends of doing philosophy and related sorts of abstract, speculative, or theoretical inquiry. Professor Balogun appears to argue that one should undertake philosophical studies only insofar as they are likely to make a practical difference to people’s lives, particularly by contributing to politico-economic development, or, in other words, that one should eschew seeking knowledge for its own sake. However, there is one line of thought from (...)
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  31. African Metaphysics and Religious Ethics.Motsamai Molefe - 2018 - Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 7 (3):19 - 37.
    Scholars of African moral thought reject the possibility of an African religious ethics by invoking at least three major reasons. The first objection to ‘ethical supernaturalism’ argues that it is part of those aspects of African culture that are ‘anachronistic’ insofar as they are superstitious rather than rational; as such, they should be jettisoned. The second objection points out that ethical supernaturalism is incompatible with the utilitarian approach to religion that typically characterises some African peoples’ orientation to it. The last (...)
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  32. On Dishonesty and Racism in Philosophy - Some Notes on Van den Berg’s Critique of ‘Philosophy From Africa’.Pieter Coetzee - manuscript
    I examine Dr. van den Berg’s review article of ‘’Philosophy from Africa –a text with readings’’, with a view to setting aside the false allegation concerning the racist intentions of the editors.
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  33. Consciencism, Ubuntu, and Justice.Martin Ajei & Richmond Kwesi - 2018 - Nigerian Journal of Philosophy 26:61-90.
    Mkhwanazi (2017) has argued that Consciencism is an “expression of ubuntu” and that it “represents the essential elements of ubuntu”. Both Consciencism and ubuntu, according to him, are engaged with the re-humanization of African society for they both advocate for the restitution of humanist and egalitarian principles found in traditional African societies. In this paper, we argue that while Consciencism and ubuntu share common principles, the one cannot be understood as an expression or representation of the other. Rather, the principles (...)
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  34. An African Theory of Good Leadership.Thaddeus Metz - 2018 - African Journal of Business Ethics 12 (2):36-53.
    This article draws on the indigenous African tradition of philosophy to ground a moral-philosophical theory of leadership that is intended to rival accounts in the East Asian and Western traditions. After providing an interpretation of the characteristically sub-Saharan value of communion, the article advances a philosophical account of a good leader as one who creates, sustains, and enriches communal relationships and enables others to do so. The article then applies this account to a variety of topics, including what the proper (...)
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  35. African Moral Theory and Public Governance: Nepotism, Preferential Hiring and Other Partiality.Thaddeus Metz - 2009 - In Munyaradzi Felix Murove (ed.), African Ethics: An Anthology for Comparative and Applied Ethics. University of KwaZulu-Natal Press. pp. 335-356.
    Suppose a person lives in a sub-Saharan country that has won its independence from colonial powers in the last 50 years or so. Suppose also that that person has become a high-ranking government official who makes decisions on how to allocate goods, such as civil service jobs and contracts with private firms. Should such a person refrain from considering any particulars about potential recipients or might it be appropriate to consider, for example, family membership, party affiliation, race or revolutionary stature (...)
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  36. Community, Individuality, and Reciprocity in Menkiti.Thaddeus Metz - 2020 - In Edwin Etieyibo & Polycarp A. Ikuenobe (eds.), Menkiti on Community and Becoming a Person. Rowman and Littlefield. pp. 131-145.
    For four decades Ifeanyi Menkiti has addressed the question of which sort of community constitutes personhood from a characteristically African perspective. In this chapter, I critically discuss the conceptions of how one acquires personhood through community that Menkiti has advanced, in search of the one that would most enable him to avoid prominent moral objections made to his views over the years. In particular, his account of personhood has been criticized for insufficiently accommodating individual difference, most recently in respect of (...)
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  37. Who Gets a Place in Person-Space?Simon Beck & Oritsegbubemi Oyowe - 2018 - Philosophical Papers 47 (2):183-198.
    We notice a number of interesting overlaps between the views on personhood of Ifeanyi Menkiti and Marya Schechtman. Both philosophers distance their views from the individualistic ones standard in western thought and foreground the importance of extrinsic or relational features to personhood. For Menkiti, it is ‘the community which defines the person as person’; for Schechtman, being a person is to have a place in person-space, which involves being seen as a person by others. But there are also striking differences. (...)
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  38. A Comparison of the Views of Augustine Shutte and Thaddeus Metz on African Philosophy and Ubuntu Ethics.Patrick Ehlers - 2017 - Dissertation, University of the Western Cape
    Abstract A COMPARISON OF THE VIEWS OF AUGUSTINE SHUTTE AND THADDEUS METZ ON AFRICAN PHILOSOPHY AND UBUNTU ETHICS In the theoretical study of Ethics much emphasis has traditionally been placed on established ethical theories, via approaches typified e.g. as deontological, divine command, utilitarian, virtue ethics and natural ethics. At UWC all these approaches, very much entrenched in the Western academic canon, have been taught, together with ethical views carried by the world religions. Over the last few years, however, an interest (...)
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  39. Review of Ronald Nicolson, Persons in Community: African Ethics in a Global Culture. [REVIEW]Casey Woodling - 2009 - African Studies Quarterly 11 (1):128-129.
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  40. A Defence of Moderate Communitarianism: A Place of Rights in African Moral-Political Thought.Motsamai Molefe - 2018 - Phronimon 18:181 - 203.
    This article attempts to defend Kwame Gyekye’s moderate communitarianism (MC) from the trenchant criticism that it is as defective as radical communitarianism (RC) since they both fail to take rights seriously. As part of my response, I raise two critical questions. Firstly, I question the supposition in the literature that there is such a thing as radical communitarianism. I point out that talk of radical communitarianism is tantamount to attacking a “straw-man.” Secondly, I question the efficacy of the criticism that (...)
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  41. African Communitarianism and Difference.Thaddeus Metz - 2020 - In Elvis Imafidon (ed.), Handbook of the African Philosophy of Difference. Springer. pp. 31-51.
    There has been the recurrent suspicion that community, harmony, cohesion, and similar relational goods as understood in the African ethical tradition threaten to occlude difference. Often, it has been Western defenders of liberty who have raised the concern that these characteristically sub-Saharan values fail to account adequately for individuality, although some contemporary African thinkers have expressed the same concern. In this chapter, I provide a certain understanding of the sub-Saharan value of communal relationship and demonstrate that it entails a substantial (...)
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  42. Humility and the African Ethic of Ubuntu.Thaddeus Metz - 2020 - In Mark Alfano, Michael Lynch & Alessandra Tanesini (eds.), The Routledge Handbook of the Philosophy of Humility. Routledge. pp. 257-267.
    This chapter explores prominent respects in which humility figures into ubuntu, the southern African (and specifically Nguni) term for humanness often used to capture moral philosophies and cultures indigenous to the sub-Saharan region. The chapter considers respects in which humility is prescribed by ubuntu, understood not just as a relational normative ethic, but also as a moral epistemology. Focusing specifically on philosophical ideas published in academic fora over the past 50 years or so, the chapter contends that, although the concept (...)
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  43. Individualism in African Moral Cultures.Motsamai Molefe - 2017 - Cultura 14 (2):49-68.
    This article repudiates the dichotomy that African ethics is communitarian (relational) and Western ethics is individualistic. ‘Communitarianism’ is the view that morality is ultimately grounded on some relational properties like love or friendship; and, ‘individualism’ is the view that morality is ultimately a function of some individual property like a soul or welfare. Generally, this article departs from the intuition that all morality including African ethics, philosophically interpreted, is best understood in terms of individualism. But, in this article, I limit (...)
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