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Switch to: References
Citations of:
The Akan Concept of a Person
International Philosophical Quarterly 18 (3):277–287 (1978)
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The tension between the public and the private spheres is not new: while feminists have long called for public protection to be extended to the private sphere, liberals argue for the... |
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Carrying out research on brains is important for medical advances in various diseases. However, such research ought not be carried out on human brains because the benefits do not outweigh the potential risks. A possible alternative is the use of brain surrogates. Nevertheless, some scholars who uphold a threshold account of moral status suggest the possibility that, with technological advances in the near future, more advanced brain surrogates will have very similar features to humans. This may suffice for these having (...) |
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Undoubtedly, the discipline of nursing has been influenced extensively by both Western and Eastern/Asian philosophies. What remains unknown or, perhaps, poorly articulated is the potential influence of African philosophy on the onto‐epistemology of nursing. As a starting point, this article sought to examine the core claims of African philosophy and how they may offer new meanings to the metaparadigm domains of interest in the discipline of nursing. At the core of African philosophy is the notion of personhood (which is distinguished (...) |
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The most popular defense of altruism has come from ethicists, mostly Western ethicists, who argue that for an action to hold any justification as it pertains to altruistic commitments, such an altruistic action must stem from the agent’s internal states such as beliefs, practical reasoning, desires, or deliberative attitudes. I refer to this as the internalist justification for altruism. On this internalist approach, the mere recognition of others—which I shall refer to as an externalist justification—albeit necessary for an agent who (...) |
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This article defends an alternative account of ubuntu and makes a novel proposition about African morality and ethics. In doing so, it refutes the normative account of ubuntu premised on the aphorism umuntu ngumuntu ngabantu. According to this “greatest harmony” account, Africans are harmonic collectivists and sharers, linked together by community-defining conveyor-belts of moral and ethical goodwill “gifts.” It is assumed that an African theory of right action produces harmony and reduces discord. I aver, however, that such a prima facie (...) |
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Divided into eight sections, each with introductory essays, the selections offer rich and detailed insights into a diverse multinational philosophical landscape. Revealed in this pathbreaking work is the way in which traditional philosophical issues related to ethics, metaphysics, and epistemology, for instance, take on specific forms in Africa's postcolonial struggles. Much of its moral, political, and social philosophy is concerned with the turbulent processes of embracing modern identities while protecting ancient cultures. |
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The ethnophilosophy debate in African philosophy has been primarily concerned with the nature and future direction of African philosophy, but this paper approaches the debate in search of lessons about philosophy in general. The paper shows how this ongoing debate has been obscured by varying understandings of “ethnophilosophy” and that a de facto victory has long since transpired, since “ethnophilosophy,” in the sense recommended here, is flourishing. The paper argues that the political arguments with which Hountondji and Wiredu initiated the (...) |
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This is a book of interpretation, not of fact. It studies the major discourses in African political thought throughout the last one and a half centuries, rendering new interpretations of a number of important theorists. Subsequently, this book analyzes paradigmatic models of thought that recur in pre-colonial, colonial, as well as post-colonial political discourses. This in depth analysis allows for a critical inventory of African political thought at the close of the twentieth century. |
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