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  1. (2 other versions)The African Philosophy Reader: a text with readings.P. H. Coetzee & A. P. J. Roux (eds.) - 1998 - London: Routledge.
    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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  • An Akan perspective on human rights in the context of African development.Kwadwo Appiagyei-Atua - unknown
    The present dissertation is a multi-disciplinary project that examines the relationship between human rights and development in Africa, with specific focus on Ghana. The proposition, which is expressed in a theory of community emancipation, is that human rights hold the key to the attainment of sustainable holistic development. The theory of community emancipation represents the Akan notion of rights which speak to the lived experiences of Akan peoples. It is offered as a contribution to the evolution of distinct African notions (...)
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  • African Sage philosophy.Dismas Masolo - 2008 - Stanford Encyclopedia of Philosophy.
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  • Is there anthropological evidence that logic is culturally relative?: Remarks on Bloor, Jennings, and Evans-Pritchard.Timm Triplett - 1994 - British Journal for the Philosophy of Science 45 (2):749-760.
    Logical relativism is the view that a logical proposition is known just in case it is collectively endorsed in some culture. This striking and controversial view is defended by David Bloor and Richard C. Jennings. They cite in its support distinctive reasoning practices among the Azande as described by E. E. Evans-Pitchard. Jennings has challenged my critique of Bloor's logical relativism, claiming that my analysis is based on misunderstandings of Bloor and Evans-Pritchard. I argue that Jennings' clarifications of Bloor do (...)
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  • Philosophic Sagacity and Intercultural Philosophy: Beyond Odera Oruka.Pius Mosima - 2011 - Leiden, Netherlands: African Studies Centre.
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  • “Yielding ground to none”: Normative perspectives on African philosophy and its curricula.David B. Martens - 2016 - South African Journal of Philosophy 35 (4):383-400.
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  • The Principle of Affirmation: An ontological and epistemological ground of interculturality.S. Djunatan - unknown
    I would like to begin my thesis with a general overview of a book on African sage philosophy (1990) written by the prominent African philosopher Henry Odera Oruka (1944-1995), My reading of this book on philosophic sagacity needs to be equipped by two underlying backgrounds of philosophic sagacity. The first background is a perspective of the intercultural philosophy. The second one explains of philosophic sagacity in the African setting.
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  • Slittamenti di Hegel oltre la filosofia. Brevi considerazioni su antidiscipline in lingua inglese.Paola di Cori - 2017 - Post-Filosofie 4:181--206.
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