There has been the recurrent suspicion that community, harmony, cohesion, and similar relational goods as understood in the African ethical tradition threaten to occlude difference. Often, it has been Western defenders of liberty who have raised the concern that these characteristically sub-Saharan values fail to account adequately for individuality, although some contemporary African thinkers have expressed the same concern. In this chapter, I provide a certain understanding of the sub-Saharan value of communal relationship and demonstrate that it entails a substantial (...) allowance for difference. I aim to show that African thinkers need not appeal to, say, characteristically Euro-American values of authenticity or autonomy to make sense of why individuals should not be pressured to conform to a group’s norms regarding sex and gender. A key illustration involves homosexuality. (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 liberation of Africa and its peoples from centuries of racially discriminatory colonial rule and domination has far-reaching implications for educational thought and practice. The transformation of educational discourse in Africa requires a philosophical framework that respects diversity, acknowledges lived experience and challenges the hegemony of Western forms of universal knowledge. In this article I reflect critically on whether African philosophy, as a system of African knowledge(s), can provide a useful philosophical framework for the construction of empowering knowledge that will (...) enable communities in Africa to participate in their own educational development. (shrink)

The late Kenyan Prof. H. Odera Oruka (1944-1995), from his base in the Department of Philosophy and Religious Studies at the University of Nairobi, contributed significantly to the growth of contemporary African philosophy, and helped locate African philosophy within the global philosophical discourse. His work in areas such as normative and applied ethics, political philosophy, epistemology, and, most notably, philosophic sagacity, continues to play a pivotal role in the current discourse on African philosophy. Prof. Oruka was also one of the (...) founders of Thought and Practice: A Journal of the Philosophical Association of Kenya. -/- The chapters in this volume examine various aspects of Oruka’s prolific contribution to philosophy in general, and to African philosophy in particular. Earlier versions of the chapters were presented at the three-day Odera Oruka International Symposium held from 19th to 21st November 2013, organised by the Department of Philosophy and Religious Studies at the University of Nairobi in collaboration with the Goethe Institute. (shrink)

This paper focuses on evaluating Odera Oruka’s role as an expert witness in customary law for the Luo community during the Nairobi, Kenya-based trial in 1987 to decide on the place of the burial of S.M. Otieno. During that trial, an understanding of Luo burial and widow guardianship (ter) practices was essential. Odera Oruka described the practices carefully and defended them against misunderstanding and stereotype. He revisited related topics in several delivered papers, published articles, and even interviews and columns in (...) the Kenyan newspapers. The paper will raise the questions: How does Odera Oruka’s role as expert on Luo customs fit in with his sage philosophy project? In his testimony at the trial and subsequent public addresses and published work, does he accomplish two important goals, the first being defending African traditions against prejudice and anti-African bias, and secondly, does he champion reform of traditions when reform is needed? And, can Odera Oruka’s participation in the famous trial avoid seeming ethnic chauvinism and marginalization of women? My conclusion is that he achieves the first goal, but some problems remain in the achievement of the other goals. While he often asserted the need to evaluate traditions and to jettison those that have become unhelpful, in this context he evaluated traditions so strongly that the need for evaluation and possible change was muted. (shrink)

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.

When the “object” gazed at is called Africa and when the gazing subject is Africa, the observer cannot help but conclude that any gaze that is related to Africa is an intersection of gazes calling forth several questions: Who is looking at Africa? What is Africa looking at? Who looks at the one who is looking at Africa? Two problems emerge from this: the identification of the subject, and the discrimination among objects and themes produced by the limited scope of (...) these gazes. If the gaze at (or of) Africa is an intersection of perspectives, these perspectives will only find stability if they are related to the African history that is in the making. This is a plural history, for geographic diversity, and the multiplicity of acting figures and sociopolitical organizations give African history a “changeable and diverse” character. Any evaluation of the relationship of Africans to their history must be an attempt, a sketch that makes no pretense of providing a unique and certain interpretation of the African lived experience (Erlebnis) by implementing the kind of controlling philosophy of history that fixes the beginning, the length, and the order of a people's history. It is more a question of restating, with the uncertainty that characterizes any evaluation of a specific history, the problem of the relationship of African history to its becomings. How, by which conditions and through which actors does this plural history speak its moments of creation today? At its heart, how does it articulate the conflicting overlap of the gravity of existing institutions and the audacity of creation? The exploration of these questions first centers around the often discussed theme of African identity (self). The stakes at this level involve the detachment of the conditions of a dynamic re-appropriation from this notion of identity - at the very moment when globalization is conjugating itself by turns in the imperative, the indicative, and the conditional. Next, the examination will focus on relationships to otherness (the other). How can intersubjective relations be declined differently? (shrink)

(C. Boundas, ed., Companion to 20th Century Philosophy, Edinburgh University Press, forthcoming 2007).

In this paper, I examine the extent to which Marcien Towa (1931-2014) can be considered the Father of Cameroonian Critical Theory. In this regard, I compare what can be called his social philosophy with the project of a critical theory of society, as outlined by Max Horkheimer (1895-1973). I specifically consider Marcien Towa’s idea of philosophy, which I confront with Horkheimer’s project from the perspectives offered by their sociopolitical premises, conceptual references, and progressive goals. On each of these aspects, I (...) discover sufficient correspondences that allow me to argue that Towa and Horkheimer, who barely knew each other, formulated a somewhat similar claim, namely to provide a critical theory of society, whose aim is not only to understand society but more importantly to change it. (shrink)

This essay is a lengthy response to six contributors to a special issue edited by Adeshina Afolayan and devoted to critical discussions of _A Relational Moral Theory: African Ethics in and Beyond the Continent_. Key topics include: the proper role of metaphysics when doing moral philosophy; the appropriate aims of moral philosophy in the light of relational values and properties; the ir/relevance of imperceptible agents for an African ethic; the un/attractiveness of the principle that one morally should promote the common (...) good; the nature of virtue (vice) and its relation to rightness (wrongness); and how to capture self-regarding virtues and duties to oneself theoretically. (shrink)

The Tshwane Conference on African Information Ethics of 5-7 February 2007 forces the question, What is an African information ethics? This question is addressed with reference to the complexities of a distinctly African information ethics, taking into account the distinction between ethics and morality, and the assumptions of the language of the Tshwane Declaration on Information Ethics in Africa. Gilles Deleuze‘s concept of assem-blage, analyzed from the perspectives of Bruno Latour‘s concept of ―reassembling the social‖ and recent anthropological approaches to (...) global assemblages are put to work to investigate possibilities of an African information ethics, with special attention to the concepts of universality and African identity. The task of assembling an African information ethics is then analyzed in terms of Latour‘s call for building "livable collectives". (shrink)

Differences between, and struggles over, plural forms of time and temporal categories is a crucial yet underexplored aspect of debates about global justice. This article aims to reorient the global...

This article examines the critique of philosophical Eurocentrism developed over the past two-and-a-half decades by Robert Bernasconi. The restriction of the moniker “philosophy” to the Western tradition, and the exclusion of non-Western traditions from the field, became the standard view only after the late eighteenth century. Bernasconi critically analyzes this restriction and exclusion and makes a compelling case for its philosophical illegitimacy. After showing how Bernasconi convincingly repudiates the identification of philosophy with Europe – asserted most explicitly by Continental philosophers (...) such as Hegel, Husserl, Levinas, and most recently Rodolphe Gasché – the present article critically reflects on both the significance and the limits of Bernasconi’s own predominantly “immanent critique” of philosophical Eurocentrism, and ends by calling on philosophers to engage more thoroughly in studies of and dialogues with non-Western traditions of philosophy. (shrink)

This page provides some basic journal information (the constitution of the international editorial board of the journal, the identity of itsl publisher, its emphasis, coverage and orientation, etc.).

This article focuses on the current trends and initiatives in human capacity building in Africa. It takes as it starting point that human capacity development is essential for Africa to become an information and know-ledge society and therefore an equal partner in the global sharing of knowledge. Four knowledge areas are identified and discussed. These are education, research and development, brain drain and information and documentation drain. The paper concludes that there is a clear understanding in Africa that its future (...) lies with education and that most African leaders have a strong political will to invest in human capacity building on the continent. It is also clear that much has been done, particularly primary education. Africa will most defi-nitely benefit from this in the long run. Problem areas remain however. These are in the needed growth of research and development and how to address the brain and information drain phenomena. (shrink)

John McCumber’s new book takes up the current professional crisis in the discipline of philosophy and traces it back to a series of fateful philosophical distinctions that have resulted in an oppressively substantialist disposition and, in so doing, have rendered philosophy pernicious. When humankind thrives, philosophy wanes, but when philosophy thrives, humankind generally wanes. In reviewing McCumber’s timely and important work, I also reflect on philosophy’s current crisis of relevance, both in itself and with reference to this journal.

Highlights of Claude Sumner's lifelong accomplishments in the field of Ethiopian philosophy.