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  1. Magic vs. Science in the Historiography of Science: The Social-Historical Construction of Rationality.Carlos Alvarez Maia - 2017 - Transversal: International Journal for the Historiography of Science 3:3-25.
    The historiography of scientific studies has suffered from a great impact, that is rarely referred to, from anthropological analyses of magic in so-called primitive societies. The emphasis brought by criticism during the 1950/1960’s of Evans-Pritchard’s 1937 classic, Witchcraft, Oracles and Magic among the Azande, brought a fresh look at certainties already consolidated in Western thought, especially those relating to rational human characteristics and science. For the history, these criticisms were interesting because they were presented science as a historically situated activity, (...)
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  • Ethical Revaluation in the Thought of Śāntideva.Amod Lele - 2007 - Dissertation, Harvard University
    This dissertation examines the idea of _ethical revaluation_ — taking things we normally see as good for our flourishing and seeing them as neutral or bad, and vice versa — in the Mahāyāna Buddhist thinker Śāntideva. It shows how Śāntideva’s thought on the matter is more coherent than it might otherwise appear, first by examining the consistency of Śāntideva’s own claims and then by applying them to contemporary ethical thought. In so doing, it makes four significant contributions. Śāntideva claims that (...)
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  • Issues of African Theology at the turn of the Millennium.Ben Knighton - 2004 - Transformation: An International Journal of Holistic Mission Studies 21 (3):147-161.
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  • Decolonising African Management: Okot p’Bitek and the Paradoxes of African Management.Henk J. van Rinsum & Jan Boessenkool - 2013 - Philosophy of Management 12 (2):41-55.
    In this article we argue that ideas about management are led by cognitive frameworks rooted in cultural, including intellectual, traditions. African management is part of ambiguous mental concepts. African management results from a quest for an essentialist authenticity in the framework of decolonisation. Through analysing the life and work of the Ugandan African nationalist, poet and anthropologist Okot p’Bitek (1931–1982), we argue that the concept of double consciousness as defined by W. E. B. Du Bois (1868–1963) can be used as (...)
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  • Thinking about relations: Strathern, Sahlins, and Locke on anthropological knowledge.Robert A. Wilson - 2016 - Anthropological Theory 4 (16):327-349.
    John Locke is known within anthropology primarily for his empiricism, his views of natural laws, and his discussion of the state of nature and the social contract. Marilyn Strathern and Marshall Sahlins, however, have offered distinctive, novel, and broad reflections on the nature of anthropological knowledge that appeal explicitly to a lesser-known aspect of Locke’s work: his metaphysical views of relations. This paper examines their distinctive conclusions – Sahlins’ about cultural relativism, Strathern’s about relatives and kinship – both of which (...)
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  • In defense of naturalism.Gregory W. Dawes - 2011 - International Journal for Philosophy of Religion 70 (1):3-25.
    History and the modern sciences are characterized by what is sometimes called a methodological naturalism that disregards talk of divine agency. Some religious thinkers argue that this reflects a dogmatic materialism: a non-negotiable and a priori commitment to a materialist metaphysics. In response to this charge, I make a sharp distinction between procedural requirements and metaphysical commitments. The procedural requirement of history and the sciences—that proposed explanations appeal to publicly-accessible bodies of evidence—is non-negotiable, but has no metaphysical implications. The metaphysical (...)
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  • Farming God’s Way: agronomy and faith contested.Harry Spaling & Kendra Vander Kooy - 2019 - Agriculture and Human Values 36 (3):411-426.
    Farming God’s Way (FGW) is a type of conservation agriculture (CA) that re-interprets the CA principles of no tillage, mulching and crop rotation using biblical metaphors such as God doesn’t plow, God’s blanket, and the Garden of Eden. Through faith-based networks, FGW has spread throughout Sub-Saharan Africa, and beyond, as a development intervention for improving food security, adapting to climate change, and restoring soil productivity for resource-poor farming households. This research identifies and compares the production, sustainability and faith claims of (...)
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  • Calling Science Pseudoscience: Fleck's Archaeologies of Fact and Latour's ‘Biography of an Investigation’ in AIDS Denialism and Homeopathy.Babette Babich - 2015 - International Studies in the Philosophy of Science 29 (1):1-39.
    Fleck's Genesis and Development of a Scientific Fact foregrounds claims traditionally excluded from reception, often regarded as opposed to fact, scientific claims that are increasingly seldom discussed in connection with philosophy of science save as examples of pseudoscience. I am especially concerned with scientists who question the epidemiological link between HIV and AIDS and who are thereby discounted—no matter their credentials, no matter the cogency of their arguments, no matter the sobriety of their statistics—but also with other classic examples of (...)
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  • Contextualismo meta-epistemológico y el problema del criterio.Rodrigo Laera - 2013 - Agora 32 (2):101-128.
    El artículo propone una alternativa contextualista, o contextualismo meta-epistemológico, al problema del criterio. Dicha alternativa consiste en que se puede optar por el particularismo o por el metodismo según el contexto de reflexión en el que se encuentre el sujeto. Dado que los criterios de conocimiento cambian dependiendo de las circunstancias, podría argumentarse que el contextualismo meta-epistemológico se acerca al relativismo epistémico. Sin embargo, la diferencia entre ambos reside en que el relativismo epistémico considera que no hay una jerarquía de (...)
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  • The Faith Frame: Or, Belief is Easy, Faith is Hard.T. M. Luhrmann - 2018 - Contemporary Pragmatism 15 (3):302-318.
    This paper argues for thinking about religious commitments as different in kind from everyday ordinary understandings of the world. It argues against the straightforward assertion from the cognitive science of religion that belief in the supernatural is easy. That is, there is a way in which intuitions of invisible presence come very easily to people. Yet to sustain that belief commitment is hard, especially when the invisible other is omnipotent and benevolent. Here I suggest that it makes more sense to (...)
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  • The meaning of God in an African Traditional Religion and the meaninglessness of well-meaning mission: The experience of Christian enculturation in Karamoja, Uganda.Ben Knighton - 1999 - Transformation: An International Journal of Holistic Mission Studies 16 (4):120-127.
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  • Multireligious Responses to Globalization in East Africa: Karomojong and Agĩkũyũ compared.Ben Knighton - 2006 - Transformation: An International Journal of Holistic Mission Studies 23 (2):71-85.
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  • Anthropological Perspectives on Transformational Development.Ben Knighton - 2003 - Transformation: An International Journal of Holistic Mission Studies 20 (2):91-102.
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  • Reconsidering the case for consensual governance in Africa.Barry Hallen - 2019 - Second Order: An African Journal of Philosophy  3 (1):1-22.
    Consensus has been highlighted by African philosophers as an element essential to African societies, past and present, that has not been assigned the importance it deserves. The philosophers involved have done this in part by drawing upon firsthand experience of their own indigenous cultures. Consensual governance presents a rather different view of the constitution of indigenous African societies and what should be their most appropriate form of political order today. A legitimate concern, therefore, is why this element supposedly foundational to (...)
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  • Against Consensual Governance in Africa: A Reply to Barry Hallen.Ademola Kazeem Fayemi - 2020 - Second Order: An African Journal of Philosophy  2 (1-2):33-51.
    In this paper, I attempt a critical assessment of Hallen’s case for reconsidering consensual democracy in Africa and argue that it is unconvincing. In furthering the discourse, I argue against a case for consensual democracy by exposing some other salient problematic aspects of Wiredu’s model of consensual governance. Contra Wiredu and Hallen on non-party consensual governance, I make a case for enriching majoritarian democracy through a fusion of some moral-ontological aspects of indigenous political practices for good governance. This eclectic model, (...)
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