The work argues that engaging Africa's cultural and epistemic resources as social imaginaries, and not as metaphysical or ontological “essences,” could help practitioners of African philosophy overcome the cluster of shortcomings and undesirable features associated with “ethnophilosophy.” A number of points are outlined to buttress this claim. First, the framework of social imaginaries does not operate with the false assumption that Africa's cultural forms and epistemic resources are static and immutable. Second, this framework does not lend itself to sweeping generalizations (...) about Africa or large swathes of it. Third, the framework of social imaginaries remedies ethnophilosophy's problem of collectivism. Fourth, unlike ethnophilosophy, it does not romanticize and canonize a supposedly “idyllic” African past, which militates against a realistic and forward‐looking philosophizing. Finally, with the framework of social imaginaries, Africa's indigenous cultural and epistemic resources become amenable to being engaged with critical philosophical rigor. This not only enhances their potential for cross‐cultural philosophical conversation but also enhances their usefulness for addressing current sociopolitical issues affecting Africa. The discussion in this paper somewhat touches upon the question of method in African philosophy, using the ethnophilosophy problem to navigate the vast gamut of issues involved. (shrink)

Neo-liberal economics is built upon the claim that the freedom to pursue one's self-interest and rational choice leads to economic growth and development. Against this background neo-liberal economists and policymakers endeavoured to universalise this claim, and insistently argue that appropriate economic policies produce the same results regardless of cultural values. Accordingly, developing countries are often advised to embrace the neo-liberal economic credo for them to escape from the trap of underdevelopment. However, the economic success of South East Asia on the (...) one hand and the failure of economic development in sub-Saharan Africa on the other, are increasingly proving that the 'economic' argument cannot be taken dogmatically: self-interest and rationality do not seem to be the sufficient explanations for economic development. One other avenue to be taken seriously is the link between cultural values and economic development. After viewing the principle of self-interest against its historico-cultural background, I consider this link in the African context, and argue that, although they cannot be taken as the sole factor, people's cultural beliefs and values are crucial for economic development. Economic growth and development need to be a substantiation of a people's beliefs and values. In African value system, this substantiation could lead to what one would call 'ubuntu economy' in which the state, the markets and the people are all agents, and not patients, in the process of economic growth and development. (shrink)

At present, the debate on global justice, a debate which is at the core of global ethics, is largely being conducted by European and American scholars from different disciplines without taking into account views and concepts from other regions of the world, particularly, from the Global South. The lack of a truly intercultural, interreligious, and international exchange of ideas provokes doubts whether the concepts of global justice introduced so far are able to transcend regional and cultural horizons. The article introduces (...) concepts of justice from African scholars, whose voices have remained marginal until now, like the Kenyan philosopher Henry Odera Oruka, the Ethiopian philosopher Teodros Kiros, and the debate on ubuntu, one of the most controversial concepts in southern Africa today. These concepts focus on issues that are seldom considered in the debate on global justice, such as the importance of bodily needs as a prerequisite for human beings to act as moral beings and the importance of human rel.. (shrink)

The Caribbean is a site where multiple cultures, peoples, waysof thinking and acting have come together and where new formsof philosophy are emerging. The promise of Caribbean philoso-phy lays in its ability to give shape to an intellectual tradition which is both true to and beneficial to Caribbean peoples whilesimultaneously being provocative enough to engage wisdom-seekers of various geographies and identities. I argue that onlyby pursuing a “New Dialogic” which engages the philosophicaltraditions of Africans, African Americans, and Native Ameri-cans can (...) we hope to assert a unique philosophy of value toCaribbean peoples and cultures. The highest form of Caribbeanphilosophy thus must be plural and dialogical. Unfortunately,dialogues in philosophy have been typically characterized bya fixation with Europe, and a lack of consideration of otherphilosophical traditions or sources. The “New Dialogic” thatI propose here involves a more dynamic model of dialogue toopen or intensify different and multiple avenues of conceptualelaboration. I provide general guidelines or principles for this“New Dialogic” and demonstrate the extent to which Caribbeanphilosophers can both contribute to the expansion of this projectand be aided by it in their formulations of the field. (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)