Abstract The purpose of this article is to explore the contribution of African philosophy in challenging the impacts of Western hegemony and globalization on Africa. Since Western philosophy claims the “universality” of its philosophy, culture, science and technology, some racist Western philosophers pledge to provide this to Africa as part of their “civilizing mission” because they argue that Africa has no civilization. Nowadays, this notion, supported by globalization, assumes a hegemonic place in Africa. The article examines the impacts of globalization (...) which has increased the cultural, political and economic problems of the continent which require the contribution of African philosophy to be resolved. In so doing,a qualitative method is used by analyzing relevant secondary sources collected from books, book sections, and journal articles. The article argued that African philosophy as such uses critical analysis, synthesis, and criticism to resolve problems facing the people of the continent. So, the African philosophical approach should be used to sort out and do away with African problems. Mostimportantly,recognizing and inculcating the contributions of African traditional values and thoughts that can go hand in hand with the achievements of globalization is vital, for Western science and technology alone are so local, and not enough for the betterment of Africa. Based on this, the article suggested that both the West and Africa should take part in cross-cultural communications so as to create understanding about the pluralistic nature of cultures and the significance of African traditional values and thoughts. This, in turn, empowers African philosophers, the people,governments, and concerned bodies to work on Africanization via rediscovering African identity. (shrink)

Experimental moral philosophy began to emerge as a methodology inthe last decade of the twentieth century, a branch of the largerexperimental philosophy approach. From the beginning,it has been embroiled in controversy on a number of fronts. Somedoubt that it is philosophy at all. Others acknowledge that it isphilosophy but think that it has produced modest results at best andconfusion at worst. Still others think it represents an important advance., Before the research program can be evaluated, we should have someconception of (...) its scope. But controversy surrounds questionsabout its boundaries as well. Uncontroversially, the distinctionbetween experimental and non-experimental philosophy is not identicalto the distinction between a posteriori and a prioriphilosophy. Experimental evidence is a proper subset of empiricalevidence, which is itself a subset of a posteriorievidence. Can any more be said?, L1: A child raised in a particular linguistic community almostinevitably ends up speaking an idiolect of the local language despitelack of sufficient explicit instruction, lack of extensive negativefeedback for mistakes, and grammatical mistakes by caretakers., character, moral | cognitivism vs. non-cognitivism, moral | emotion | ethics: virtue | intuition | moral anti-realism | moral psychology: empirical approaches | moral realism | moral relativism | well-being, Copyright © 2014 byMark Alfano Don Loeb, View this site from another server:. (shrink)

Experimental moral philosophy emerged as a methodology in the last decade of the twentieth century, as a branch of the larger experimental philosophy (X-Phi) approach. Experimental moral philosophy is the empirical study of moral intuitions, judgments, and behaviors. Like other forms of experimental philosophy, it involves gathering data using experimental methods and using these data to substantiate, undermine, or revise philosophical theories. In this case, the theories in question concern the nature of moral reasoning and judgment; the extent and sources (...) of moral obligations; the nature of a good person and a good life; even the scope and nature of moral theory itself. This entry begins with a brief look at the historical uses of empirical data in moral theory and goes on to ask what, if anything, is distinctive about experimental moral philosophy—how should we distinguish it from related work in empirical moral psychology? After discussing some strategies for answering this question, the entry examines two of the main projects within experimental moral philosophy, and then discusses some of the most prominent areas of research within the field. As we will see, in some cases experimental moral philosophy has opened up new avenues of investigation, while in other cases it has influenced longstanding debates within moral theory. (shrink)

This research attempts to throw light on and show the fundamental similarities and differences between the African and Western ethical conceptions by examining the foundation of ethics and morality in the two systems, using the Golden rule principle in African ethics and Kant’s categorical imperative in Western ethics as tools of comparative analysis. The African indigenous ethics revolves round the “Golden Rule Principle” as the ultimate moral principle. This principle states that “Do unto others what you want them to do (...) unto you”. This principle compares favourably with Immanuel Kant’s whose main thrust is found in his “Categorical Imperative”, with the injunction for us to “Act only on that maxim through which you can at the same time will that it should become a universal law.” The categorical imperative becomes for Kant, the principle of universalizability, which according to Kant, is categorical and must be equally binding on everyone. This idea of Kant, we argue, compares with the “Golden Rule Principle”. Both are rationalistic and social but the limitations of Kant which we hope to point out, make it quite insufficient as the foundation of morality. The Africans’ which is more humanistic describes morality and is better served. The main difference between the two ethical systems lies in the fact that whereas the “golden rule” starts from the self and considers the consequences on the first before others, the universalizability principle on the other hand considers the consequences on others first before self. (shrink)

This paper focuses on the importance of wonder in human flourishing and is orientated towards the dynamics between the two, but with an emphasis on how the former is important for illuminating the latter. It begins with a preliminary sketch of both wonder and human flourishing and subsequently moves on to highlight three aspects of human flourishing: 1) ‘Individuality’, 2) ‘Relations’ and 3) ‘The political’, and why these play to wonderment.

It has become increasingly common to point out that African morality is under-represented in ethical theorizing. However, it is less common to find arguments that this under-representation is unjustified. This latter claim tends to be simply assumed. In this paper I draw together arguments for this claim. In doing so, I make the case that the relative lack of attention paid to African moral ideas conflicts with epistemic and ethical values. In order to correct these shortcomings, moral theorists, broadly construed (...) as including descriptive and normative disciplines, have a duty to engage with and actively explore African moral ideas. I claim that Moral Foundations Theory is well suited to a descriptive exploratory project, and could provide a significant contribution to normative, African-derived moral theories that could be epistemically and ethically superior to their Western counterparts. (shrink)

The study aims to explore the development of a pan-African philosophy and system of thought while relying on the premise suggesting that the values and attitudes of a community determine how it relates to individuals from outside and how it builds trust and loyalty both inside the community and beyond. The paper shows how the development of a pan-African philosophy was based on a wish by Western academics to impose their principles on Africa by positing a single system of thought (...) representing all African societies. The article goes on to describe research by European and African thinkers and the emergence of studies recognising the individuality and originality of systems of thought in African communities. The author stresses the importance of understanding the values and attitudes and philosophies of individual countries and communities and shows how generalisation leads to stereotyping and dominance, and that teachers and trainers need to treat communities individually and recognise their values, especially in the African sub-continent. (shrink)