While the topic of assertion has recently received a fresh wave of interest from Peirce scholars, to this point no systematic account of Peirce’s view of assertion has been attempted. We think that this is a lacuna that ought to be filled. Doing so will help make better sense of Peirce’s pragmatism; further, what is hidden amongst various fragments is a robust pragmatist theory of assertion with unique characteristics that may have significant contemporary value. Here we aim to uncover this (...) theory, and to show that assertion for Peirce is not a mere corollary of pragmatic conceptions of truth, judgement, and belief, but is rather a central aspect of his philosophy. (shrink)

In addition to being a founder of American pragmatism, Charles Sanders Peirce was a scientist and an empiricist. A core aspect of his thoroughgoing empiricism was a mindset that treats all attitudes as revisable. His fallibilism seems to require us to constantly seek out new information, and to not be content holding any beliefs uncritically. At the same time, Peirce often states that common sense has an important role to play in both scientific and vital inquiry, and that there cannot (...) be any “direct profit in going behind common sense.” Our question is the following: alongside a scientific mindset and a commitment to the method of inquiry, where does common sense fit in? Peirce does at times directly address common sense; however, those explicit engagements are relatively infrequent. In this paper, we argue that getting a firm grip on the role of common sense in Peirce’s philosophy requires a three-pronged investigation, targeting his treatment of common sense alongside his more numerous remarks on intuition and instinct. By excavating and developing Peirce’s concepts of instinct and intuition, we show that his respect for common sense coheres with his insistence on the methodological superiority of inquiry. We conclude that Peirce shows us the way to a distinctive epistemic position balancing fallibilism and anti-scepticism, a pragmatist common sense position of considerable interest for contemporary epistemology given current interest in the relation of intuition and reason. (shrink)

This poised and articulate volume addresses an area of pragmatist philosophy as yet relatively unexplored in pragmatism's welcome revival. Neopragmatism's preoccupation with changing philosophers' view of the relation between language (or as Rorty puts it: "vocabularies") and reality, has largely focussed their discussions on the 'metaphysics & epistemology', rather than the 'value' side of philosophy, apart from Rorty's brief flirtations with edifying Western political discourse. Yet the nature of truth in ethics has been a topic of keen discussion in recent (...) mainstream philosophy, and it's widely acknowledged that pragmatism has original and interesting things to say about truth. This book seeks to contribute in particular to discussions of objectivity in ethics which are arguably somewhat bogged down in a wealth of finely divergent terminologies and positions: prescriptivism, fictionalism, intuitionism, quasi-realism and expressivism, to name just a few. Heney organises her own discussion around a distinction between cognitivism and non-cognitivism about moral claims. (shrink)

The “film as philosophy” (FAP) hypothesis turned into a field if its own right during the 2000s, after S. Mulhall’s On Film (2001). In this work, Mulhall defended that some films philosophize for themselves. This caused controversy. Around the same time of On Film’s release, B. Russell published the article “The philosophical limits of film” (2000). This article had one of the first attacks against FAP, posing some main objections based on metaphilosophical grounds, which were called the “generality” and the (...) “explicitness” objections. These objections made by Russell and by M. Smith are based on the idea that film and philosophy are too different in their purposes or ways of presentation, ideas that are grounded in implicit or explicit conceptions of philosophy. In this chapter, these will be analyzed, as well as some other metaphilosophically grounded objections, as a line of reasoning connecting to attempts of responding to them will be drawn. After doing so, it will be concluded that their metaphilosophical grounds are implausible, and, thus, they are not definite objections against FAP. (shrink)

Ever since Freud pioneered the “talking cure,” psychologists of various stripes have explored how autobiographical narrative bears on self-understanding and psychic wellbeing. Recently, there has been a wave of philosophical speculation as to whether autobiographical narrative plays an essential or important role in the constitution of agentic selves. However, embodiment has received little attention from philosophers who defend some version of the narrative self. Catriona Mackenzie is an important exception to this pattern of neglect, and this paper explores Mackenzie’s work (...) on embodiment and self-narrative with the aim of better understanding the adequacy of autobiographical narrative as an account of the agentic self. I argue that Mackenzie’s narrative account of embodied subjectivity and agency is incomplete, for it over-estimates the reach of narrative and underestimates the cognitive and agentic powers of the lived body. (shrink)

In this paper we advance a new solution to Quinn’s puzzle of the self-torturer. The solution falls directly out of an application of the principle of instrumental reasoning to what we call “vague projects”, i.e., projects whose completion does not occur at any particular or definite point or moment. The resulting treatment of the puzzle extends our understanding of instrumental rationality to projects and ends that cannot be accommodated by orthodox theories of rational choice.

This paper argues that potential cases of oppression, such as sex trafficking, can sometimes comprise autonomous choices by the trafficked individuals. This issue still divides radical from liberal feminists, with the former wanting to ‘rescue’ the ‘victims’ and the latter insisting that there might be good reasons for ‘hiding from the rescuers.’ This article presents new arguments for the liberal approach and raises two demands: first, help organizations should be run by affected women and be open-minded about whether or not (...) the trafficked individuals should remain in the sex industry. Second, the career choices of trafficked individuals should be expanded by the introduction of an opportunity-extending right to asylum. (shrink)

It is often said that human rights are the rights that people possess simply in virtue of being human – that is, in virtue of their intrinsic, dignity-defining common humanity. Yet, on closer inspection the human rights landscape doesn’t look so even. Once we bring perpetrators of human rights abuse and their victims into the picture, attributions of humanity to persons become unstable. In this essay, I trace the ways in which rights discourse ascribes variable humanity to certain categories of (...) people. I set the stage for my discussion of the human in relation to human rights by examining John Locke’s account of the justification for punishment. For Locke, in committing a crime one abrogates one’s humanity and forfeits one’s rights. Likewise, I argue, human rights discourse takes a scalar view of humanity. I consider victims of genocide who are dehumanized as helpless and passive, victims of state persecution who are super-humanized as righteously agentic, and perpetrators of genocide who are dehumanized as out-of-control beasts. In each case I use relevant testimony to argue that the scalar view of humanity is factually incorrect and morally deplorable. For genocide victims, I discuss testimony that Selma Leydesdorff gathered from women who survived the Srebrenica massacre. For a victim of persecution, I discuss Liao Yiwu’s memoire of his detention and imprisonment in China because of his artwork protesting the Tiananmen Square massacre. For perpetrators of genocide, I discuss testimony Jean Hatzfeld gathered from Hutu men who systematically murdered Tutsis in the Rwandan genocide. Finally, I apply my critique of dehumanized and super-humanized victims and dehumanized perpetrators to the problem of transnational trafficking in persons and argue that the view I advocate necessitates reforming immigration policy with respect to persons trafficked into forced labor. (shrink)

Philosophers have had surprisingly little to say about the concept of a victim although it is presupposed by the extensive philosophical literature on rights. Proceeding in four stages, I seek to remedy this deficiency and to offer an alternative to the two current paradigms that eliminates the Othering of victims. First, I analyze two victim paradigms that emerged in the late 20th century along with the initial iteration of the international human rights regime – the pathetic victim paradigm and the (...) heroic victim paradigm. Holocaust victims are quintessential instances of the pathetic victim paradigm. They are marked by passivity and innocence in the face of overpowering force and unspeakable humanly inflicted suffering. Aung San Suu Kyi is an exemplar of the heroic victim paradigm – prisoners of conscience, in Amnesty International’s terms. Because heroic victims face off against the repressive power of the state to fight injustice, they are by no means passive, but they must be innocent of wrongdoing – that is, they must use nonviolent means of dissent – to qualify as heroic victims. Second, I problematize the asymmetrical conceptions of innocence that underwrite the two victim paradigms. Whereas the pathetic victim paradigm identifies innocence with passivity, the heroic victim paradigm countenances agentic victims and adverts to a universalist, absolutist stance on the limits of the legitimate use of state power to ascribe innocence to heroic victims. Both conceptions of innocence are out of keeping with well established social and legal practices regarding what constitutes coercive force and innocent victimhood. Consequently, there is reason to be skeptical of the two victim paradigms. Third, I identify two kinds of human rights violations and two categories of victims that AI defends despite their failure to fit the two paradigms – women trafficked into sex work and prisoners on death row. In many cases, women forced to do sex work are not innocent girls who are ignorant of the trafficking system and who helplessly fall prey to smugglers. They are desperately poor women who for that reason are willing to take enormous risks to try to relieve their own and often their families’ deprivation and suffering. Although these women act nonviolently for irreproachable reasons, they lack the public political agendas that characterize heroic victims. Unless non-fulfillment of subsistence rights is recognized as a form of overpowering force that inflicts severe, avoidable suffering, these women do not qualify as pathetic victims either. The victim paradigms pose an even greater obstacle to recognizing that the death penalty is a human rights violation and that death row prisoners are victims. Because a jury concluded that these individuals committed heinous, violent crimes, they are excluded by the heroic victim paradigm. Only if death row prisoners can be proven (usually through DNA evidence) not to have committed the crimes for which they were convicted can these individuals qualify as pathetic victims. In the absence of any reason to believe that they are innocent and especially if they are unrepentant, they are widely regarded as brutal victimizers of others who deserve no sympathy for, let along relief from, the suffering they “brought on themselves.” Finally, I confront the Othering of victims that results from the two victim paradigms, which leads many victims to eschew the label, thereby opting out of human right discourse. I propose revisions in the victim paradigms that eliminate the real-world exclusions they sponsor as well as the Othering of victims of human rights abuses. In particular, I endorse greater attention to what people and the institutions they create do to other people, and I favor a presumption that unnecessary and severe humanly inflicted suffering is a human rights violation. Moreover, I reject the innocence criterion embedded in the two paradigms and urge that it be replaced by a burdened agency criterion. These modifications better align the concept of a victim with a realistic understanding of human subjectivity and agency and allow for a more capacious understanding of who is a bearer of human rights and under what conditions right-holders become victims of rights violations. (shrink)

In this article we compare the experiences of women members of the board of directors of U.S. and Norwegian corporations. Based on the personal stories of two women directors from each country, we discuss similarities and differences in the role and characteristics of women corporate directors and the processes and behaviours they are involved in as directors within and outside the boardroom. We also investigate the role of gender-related dynamics in these two countries, focusing on board roles and processes, and (...) the visible and invisible board structures with which women corporate directors contend. (shrink)

In this paper I consider recent discussions within the representationalist theories of phenomenal consciousness, in particular, the discussions between first order representationalism (FOR) and higher order representationalism (HOR). I aim to show that either there is only a terminological dispute between them or, if the discussion is not simply terminological, then HOR is based on a misunderstanding of the phenomena that a theory of phenomenal consciousness should explain. First, I argue that we can defend first order representationalism from Carruthers' attacks (...) and ignore higher order thoughts in our account of phenomenal consciousness. Then I offer a diagnostic of Carruthers' misunderstanding. In the last section I consider further reasons to include mindreading abilities in an explanation of phenomenal consciousness. (shrink)

Jenny Saville is a leading contemporary painter of female nudes. This paper explores her work in light of theories of gender and embodied agency. Recent work on the phenomenology of embodiment draws a distinction between the body image and the body schema. The body image is your representation of your own body, including your visual image of it and your emotional attitudes towards it. The body schema is comprised of your proprioceptive knowledge, your corporeally encoded memories, and your corporeal proficiency (...) with respect to various environments and activities. Saville is concerned with body image issues, and I discuss how she reconfigures representational practices with respect to feminine body images. However, the most exciting potential for feminist analysis of the state of the female nude derives from the concept of the body schema, for this concept endows the human body with subjectivity and agency. My key question, then, is by what pictorial means and to what extent Saville succeeds in representing agentic womanhood. I argue that interpreting Saville’s paintings from the standpoint of the body schema demonstrates the radicality of her remaking of the female nude and the rapport between her imagery and feminist values. (shrink)

The contention raised in this research is to showcase that indigenous African languages are imperative tools in advancing African philosophy and thought. By extension the genuiness and originality of African philosophical thought is best advanced when it is vocalized and transliterated in the mother tongue of the philosopher. When African philosophical thought is done and articulated in language foreign to the philosopher, then that philosophical thought is weakened within the conceptual expression and foundation. It is also contended that, indigenous languages (...) would address perennial problem of inadequacies of languages especially where there are no direct replacement of concept and terms to explain reality and other state of affairs. (shrink)

This paper explores the relation between victims’ stories and normativity. As a contribution to understanding how the stories of those who have been abused or oppressed can advance moral understanding, catalyze moral innovation, and guide social change, this paper focuses on narrative as a variegated form of representation and asks whether personal narratives of victimization play any distinctive role in human rights discourse. In view of the fact that a number of prominent students of narrative build normativity into their accounts, (...) it might seem obvious that there is a connection between victims’ stories and moral insight. However, the category of victims’ stories spans an enormous variety of texts – private diaries, memoirs written for publication, interviews with journalists or social scientists, depositions prepared by human rights workers, stories shared with like-minded activists or with support groups, stories told to medical professionals, and testimony in courts, truth commissions and asylum hearings, to mention just some of the possibilities. The different contexts of elicitation and the different rules governing expression in these sites should make us wary of ready generalizations about the nature of victims’ narratives. Moreover, I doubt that existing explications of the way in which norms figure in narratives yield satisfactory theories of the contribution victims’ stories can make to discovering and defending just policies and practices. I consider two of the most prominent accounts of the relation between narrative and normativity. For different reasons, the account Anthony Amsterdam and Jerome Bruner present in their work on narrative and law and the account Hayden White presents in his work on narrative and history fail to appreciate the capacity of victims’ stories of abuse to advance understanding of and increase respect for human rights. In defense of the value of victims’ stories, I propose an account of the relation between normativity and a salient type of victim’s narrative that seems especially resistant to integration into human rights discourse. -/- . (shrink)

Abstract The aim of this paper is to discern the subtitle on 2004 Marc Richir’s book, Phantasia, imagination, affectivité. Phénoménologie et anthropologie phénoménologique. Traditionally, Phenomenology has been elusive to link to Anthropology. However, Richir gives its importance including it into the title of his book. Husserl first, and then Richir, facing the Cartesian solipsist subjectivity outline, propose the concept of intersubjectivity. Community prevails over an individual and generalizing self. The other, then, becomes our incarnation, a live-­‐‑incarnation, it defines our own (...) self, as long as it is done from a de-­‐‑anchoring, that is to say, there is a union in distance, it is the intersubjectivity tissue. The community, therefore, shapes up, but it is not uniform yet it is always a whole. The concept of Phantasieleib plays a significant role in this community, this Richirianne concept is very important to grasp the movement between fantasy and language, also, it is very influential in actual phenomenologists as Murakami. This movement is also key in language and phenomena language, furthermore, is also relevant in the Inter-­‐‑subjectivity Foundation. Resumen El objetivo de este artículo es discernir el subtítulo de Marc Richir, del 2004, a saber, Phantasia, imagination, affectivité. Phénoménologie et anthropologie phénoménologique. Tradicionalmente, la fenomenología se ha mostrado reticente a vincularse a la antropología. Por el contrario, Richir le confiere una importancia al incluirlo en dicho título. Frente al planteamiento cartesiano de una subjetividad solipsista, primero Husserl y después Richir, proponen la intersubjetividad. La comunidad prevalece ante la individualidad de un yo generalizador. El otro se convierte en nuestra encarnación, una encarnación viva, define nuestro propio yo, siempre que se haga en un des-­‐‑anclaje, es decir, se produce una unión en la distancia, es el tejido de la intersubjetividad. La comunidad, por tanto, toma forma, pero, no es uniforme, aunque está siempre unida. El concepto de Phantasieleib juega un papel fundamental en dicha comunidad, este concepto richiriano es muy importante para comprender el movimiento entre phantasia y pensamiento, además, de suponer una gran influencia en los fenomenólogos actuales como Murakami. Este movimiento es también importante en el lenguaje y los fenómenos del lenguaje, a su vez, relevante también en la fundamentación de la intersubjetividad. (shrink)

The problem of time has been present throughout history of philosophy since its beginnings. However to consider what is time is not a matter of technical theorization, conversely, this results interesting in as much as a reflection on the nature of world, and even the human particularities, cannot evade time problem. Aristotle is a stage under obligation in history of philosophy. My main purpose is to understand why time is problematic and what difficulties we have to meet with (chapter one). (...) On the other hand, I'm interested in the way Aristotle give an account of these difficulties in virtue of the relation among movement or change, magnitude and time, as well as the latter character of number (chapters two and three). Finally, is necessary to present some subsequent problems related with the time theory at stake (chapter four). (shrink)

Stem cell research programme has been celebrated world over as the most promising medical research in the 21st century. However, the method of stem cell research involves the use and unavoidable destruction of human embryo. As a result of this, many theologians, scholars and analysts have condemned the research programme. Their argument is that the embryo use in stem cell research is human person; hence it is immoral. This paper therefore aims at analyzing and examining the issue in order to (...) establish the veracity or otherwise of the moral argument articulated against stem cell research. (shrink)

In conflict resolution discourse the two challenging and contrasting concepts, violence and non-violence, are often presented as opposites and contradictory. On the basis of this, one is affirmed against the other. In this article, we aimed to present violence and non-violence as complementary phenomena toward a complementary process of conflict resolution. The objective was to provide an analysis to show that the two concepts can contribute meaningfully to conflict management and resolution. To achieve this aim and objective, we highlighted their (...) significance as methods of resolving and managing conflict, and discussed their problems as well. We used the method of complementary analysis to render a practical account of this discourse; the paper reviewed a number of scenarios where the strategies of violence and non-violence were employed towards conflict resolution and transformation. This enables us to see how the violent and non-violent methods can contribute to resolve the issue of conflict. From the analysis, we concluded that methods of violence and non-violence should overlap each in conflict and peace research. (shrink)

Traditional philosophical problem arises from the distinction between being and non-being, something and nothing, what is and what is not. The objective of this paper is about proving that the distinction can be a framework for conflict resolution, by showing the problem to be a result of misunderstanding of the logical relations of the units. Two study questions are developed to guide the research: (i) what is the nature/structure of the logical relation between being and non-being, and (ii) how does (...) an understanding of that relation feed into conflict and peace discourse. The two research questions are contextualized or articulated under the following conceptual frameworks: (i) Parmenidian disjunctive ontology, and (ii) Heideggerian conjunctive ontology. In conclusion, the paper proves Hedeggerian conjunctive ontology to be adequate framework for negotiation of conflict, by showing conflict to be a result of the Parmenidian error of misunderstanding the logical relation of being and non-being as disjunctive rather than conjunctive. (shrink)

[English] This paper aims to discuss ten traditional and contemporary methodological paradigms in African philosophy, and demonstrates how they may apply to African environmental ethics research. The methods include: Ethno-philosophy, Sage Philosophy, Conversational Philosophy, Conceptual Mandelanization, Eco-Afrocentricism, Indigenous Language Analysis, Eco-Afro-feminism, Conceptual Decolonization, Storytelling Philosophy, and Cultural Adaptationism. The significance and limitations of the methodologies are highlighted. The concept and principles of African environmental ethics are analyzed and discussed to facilitate an understanding of the conceptual frameworks that underpin the methodologies. (...) In conclusion, the discourse demonstrates that environmental ethics research in Africa should be based on African philosophical methodologies so as to facilitate production of research that will be relevant in African contexts. -/- [Annang] N̄wed nduongo ami ayem ibene nwọ́d mme n̄kaan nne mfa usung unam nduongo ke vilọsọvi Afrịke , nne nte amọ ekeme iwam unam nduongo mbanga ido ukpeme nkan-nkuk ke Afrịke. Mme usung unam nduongo ami nsehe ade ami: vilọsọvi mben ufọk, vilọsọvi n̄kan ideen, vilọsọvi nneme, vilọsọvi Mandela, “Eco-Afrocentricism”, nduongore usem utiit ajid, vilọsọvi ibaan Afrịke, vilọsọvi mkpọk-nyak, vilọsọvi n̄ke, nne ukpep ido idung agwo. N̄wed ami abene awọd mme ikek nne nde mem idem usung nduongo ami. N̄wed ami atang mkpọ abanga se ido ukpeme nkan-nkuk ke Afrịke anwongo nne mme itai amọ, nne nte amọ ewam mbon nduongo ediọhọ nnanga ekpekakpa ibọrọ nduongo amọ. Ke n̄suuk ikọ, ukpep ami mkpọ abene awọd ate ke ekpena ekama usung nduongo vilọsọvi Afrịke enam nduongo ebanga ido ukpeme nkan-nkuk ke Afrịke man ibọrọ nduongo asanga akekem nne se adiiwam Afrịke. (shrink)

In this article, I examined the various ethical problems raise to morally discount homosexuality. I found that so far no moral argument proved adequate ground to discount homoeroticism. However, I have developed the ‘Two-Way Test’ (TWT) by which the social acceptability of any sexual relation should be tested for moral validity. From the analysis, homosexuality was found to have failed the test. That is to say, homosexuality is not a morally valid act. Despite that, the immoral status of homosexuality did (...) not constitute sufficient ground for its criminalization, because not all immoral acts are criminalized but only those that impede the right or liberty of others. In conclusion, the paper submitted that although homosexuality had failed the TWT it does not call for violence, criminalization and discrimination against persons of homosexual orientation but that homosexuals should be accommodated without deliberately discouraging heterosexual relationship. My advocacy for sexual tolerance is based on the grounds that ongoing biological research has so far shown the phenomenon as biological reality beyond the personal control of most homosexuals. (shrink)

This study is basically an investigation into the probabilities of place and how such probabilities affect concepts and propositions as they travel through time. I develop the concept of time as a place and argue that time is an infinite phenomenon, which is neither fixed, static, monolithic nor objective. I show that when concepts cross ontological jurisdictions they loss their truth-values because their formative meanings are radicalized by the time zone through which they travelled. The dynamicism of time itself implies (...) that concepts should not be employed in absolute sense at any circumstance. Truth-value is a travelling concept. As a travelling concept it is historical – it depends on what happened. What this demonstrates is that the determinant of truth-value of a concept or proposition is not merely the rules of logic but time constellations. I have demonstrated this in the context of intercultural philosophy by showing the pitfalls that should be avoided when one deals with concepts that travel through time. Truth is a continuous rather than a discreet variable. (shrink)

In 2015, Fainos Mangena published an essay entitled “How Applicable is the Idea of Deep Ecology in the African Context?” where he presented a number of arguments to support his thesis that deep ecology as discussed in the West has no place in the African context. Mangena later presented a counter-version of deep ecology that he claims is based on African philosophy. In this paper, I interrogated Mangena’s arguments for rejecting deep ecology and found that they were based on certain (...) erroneous presuppositions. Further, I developed a critique of Mangena’s Shona version of deep ecology which shows it to be impractical, unappealing, and based on a misunderstanding of the true nature of the modern African environment. I employ the method of conversationalism in this work. Keywords: Deep Ecology, African Environmental Ethics, Fainos Mangena. (shrink)

In this study, I demonstrated that there is a corporate social contract between firms and their host communities. The implication is that the idea of the social contract places corporate social responsibility (CSR) on a conditional pivot, whereby the host communities have to fulfil their own side of the contract in order to merit CSR projects. I examined the implication of the social contract for corrupt and unaccountable host communities. I based my analysis on two philosophical frameworks, namely: one, Constructive (...) Approach CSR (CA-CSR), and two, Restorative Approach CSR (RA-CSR). CA-CSR is hinged on the deontological and utilitarian moral frameworks, while RA-CSR is based on the restorative justice framework. Further, I developed ‘CSR Calculus’ (V = f1+n + K) to determine the value of CSR-due for a host community, in response to Milton Friedman questions of arbitrariness in the formulation of CSR projects. I also demonstrated how the CSR Calculus can be applied to determine the value of CSR owed communities by Micro, Small and Medium scale Enterprises (MSMEs). Finally, I used the ethic ‘leave a better community’ derived from the Annang proverb – Assidsip ye Akwot-kwot ete yak mfin ami afon akan mkpong (Assidsip and Akwot-kwot say make today better than yesterday) to signpost the corporate social contract and demonstrated why it is essential for every firm to commission and decommission its operations in socially responsible manner such that it can bequeath a better future society. (shrink)

Nyerere’s philosophy of education is one of the most influential and widely studied theories of education. Policy-makers have continued to draw from it for policy re-engineering. In this paper, the Nigerian educational system is examined in the light of the philosophy. This approach is predicated on the informed belief that there are social and historical commonalities between Nigeria and the target-society of Nyerere’s philosophy. To this end, it argues that the philosophy holds some important lessons for Nigeria’s education. For this (...) reason, there is need to inject some doses of its principles into the body polity of Nigeria’s education. The article identifies three areas – school financing, curricula development and entrepreneurial education – where the principles of the philosophy can be practically invaluable for Nigeria. In the final analysis, the paper identifies the linkage between national philosophy of education and national developmental ideology; and argues that a national philosophy of education of any country must be embedded in the national development ideology of that country of which the country’s philosophy of education must drive. (shrink)

[English] The paper observed that the various ethics that constitute the system of African environmental ethics are not based on or linked to any known African ontology and formal logic. It argued that the contextualisation of African environmental ethics on African ontology and African logic is essential since Western ontology and logic do not serve to adequately explain and provide proper meanings to the various concepts and propositions employed in the African environmental ethics. Therefore, the paper aimed to, and indeed, (...) link and establishes African environmental ethics on a definite and sound African ontology and formal logic based on Ibuanyidanda complementary ontology and Ezumezu integrativist logic. -/- [Annang] Nwed ndun̄ọ ami akondo ada akud ate k’ idem mme ido ukpeme nkan-n̄kuk ke Africa ada nsan nsan ye ọntọlọgy ye lọgik Africa. Nnwed ami abenne awọ́d ate ke ọntọlọgy ye lọgik mfia agwo iwamma ke adinam awan̄a mme nsio nsio akpọ-ikọ, adaha ikọ, mme usem, ye mme edu ake 'adọhọke ke mme ido ukpeme nkan-n̄kuk ke Africa. Ntak ade anam ukpep mkpọ ami anwana ndiben ido ukpeme nkan-n̄kuk Africa n̄ka n̄ke kọọn̄ ke ọntọlọgy ye lọgik afọnnọ nte itiat ikaba, ade anam anye asan̄a 'ke kem ye Ibuanyidanda Ontology ye Ezumezu Logic. (shrink)

In this paper, I aimed to study the relationship between postmodernism and phenomenology. In the study, I established that postmodernism and phenomenology bear similar ontological marking, which base their concepts and methodologies on an individualistic framework. On the basis of such ontological framework, phenomenology, in particular, postulates a method of studying phenomena, which involves individuating and isolating the phenomena from horizon and holding them as separate individual entities. The purpose is to enable the phenomenon or object to stand out and (...) be seen clearly as it is in itself. In this way, it is expected that the true essence of the object will be visible and projected. I have found this conceptual framework inadequate in the study of phenomena and grasping of their true essences and meanings. I argue that bracketing off the horizon in order that the object may clearly stand out will transform the object into another object different from its original form. To solve this observed problem, I introduced the concept of “afriphenomenology”, which is a phenomenological theory and methodology that is based on African ontology. Afriphenomenology, basing its premises on African ontological experience, holds that objects and phenomena are interconnected, interrelated, interdependent and complementary. For this reason, when phenomena or objects appear they do so as cohort, cluster, correlative and interconnective entities or events rather than as individuated and unrelated realities. Therefore, to grasp the true essence and meaning of an object or a phenomenon will involves studying the object or phenomenon in relations with the correlative objects and phenomena. Citing example of the events that led to the discovery of the planet Neptune, I show how afriphenomenology can help us discover new information about objects and phenomena. (shrink)

In this study, I aimed to carry out a comparative analysis of the methods of conversational philosophy and sage philosophy as contributions towards overcoming the problem of methodology in African philosophy. The purpose was to show their points of convergence and probably, if possible, their point of divergence as well. I did not intend to show that the method of one is superior or inferior to the other. The objective was to provide an analysis to show that the two methods (...) are essentially the same with little variations. Thereafter, I highlighted their significance as methods of doing African philosophy and discussed their problems as well. I used the methods of analysis and hermeneutics. From the study, I concluded that conversational philosophy is an extension or a modified form of sage philosophy. The implication of this conclusion is that sage philosophy and conversational philosophy should overlap each other in research and purposes. (shrink)

The creation of the Convention on International Trade in Endangered Species of Wild Fauna and Flora (CITES) in 1973 has significantly altered the dynamics of trade in fauna and flora. Despite this effort, curbing of criminal trade in endangered species of wild fauna and flora has remained a key challenge for some countries. The objective of this study was to identify and establish the trafficking routes of illegal wildlife and forest products, analyzing the patterns and trends of wildlife and forest (...) crime including their drivers, actors and modus operandi, and assessing the criminal justice response including the legislative, enforcement, prosecutorial and judicial systems. The analysis was based on the methodologies and principles embedded in African environmental ethics. It was concluded that African ethics allows for ‘sustainable poaching’ under the framework of Eco-Afrocentricism; but condemns poaching done for trafficking purposes. Five canons of sustainability were developed to guide ‘sustainable poaching’. African capitalism thesis was used to support the analysis from political and economic perspectives. (shrink)

The relationship between energy and ethics is gaining attention in policy rooms around the world. How does one respond to the competing interests of the environment and posterity while also addressing the energy needs of the present human generation? In Western philosophy, this question is currently subject of debate and research. However, the African philosophical analysis that is required to address this concern is generally absent from discourse/literature on energy ethics. This article aims to bridge this gap, by providing broad (...) analysis that has been lacking from the African context. In a way, it seeks to answer such questions already raised in Western philosophy but from African perspectives. This approach is significant given the fact that Western oriented energy humanities and energy ethics seem to be inappropriate or inadequate to understanding energy dynamics in the African context. Therefore, this paper aims to inform global debate and facilitate African-specific understanding of the complex nexus of human-environment-posterity by building the discourse on Braai filosofie. It discusses specific principles that can be deployed to address trade-offs between ethics and energy, thus providing guide to investment decisions on renewable energy projects in Africa. (shrink)

In this study, I aimed to subject to philosophical analysis the scientific data from biological science researches that are conducted into the phenomenon of homosexuality in order to give philosophical interpretation to it thereby establishing the normative values of the scientific findings. From the study, I observed that much of the scientific data on homosexuality established the phenomenon as ingrained in the human biological construct. I argued that although homoeroticism is biological construct of the homosexual, parenting plays significant role in (...) the sexual identity ultimately developed by an individual. I have presented three conceptual frameworks to show how this happens. I determined that homoeroticism and homosexuality are not exactly the same thing; homoeroticism is a biological construct, while homosexuality is a social construct. I also determine that sexual orientation (which results from eros) is not necessarily the same thing as sexual identity (such as homosexuality or heterosexuality, which results from socialization processes). I argued that sexuality is a synthesis of dialectical interactions between the factors internal within and external to the homosexual’s body; but that the external is conditioned by the internal. I adopted the paradigm of existentialism as the philosophical framework for the analysis. In conclusion, I argued that if the homosexual’s sexual orientation is native biological construct of his/her body, then the homosexual has no control over his/her sexual orientation. The philosophical implication of that finding is that homoeroticism is facticity; and as facticity the homosexual cannot escape from being homosexual. Despite this, I used the Two-Way Test (TWT) to show that homosexuality is immoral act; although the homosexual is not an immoral person. However, I have demonstrated that the failed moral status of homosexuality is not enough ground to criminalize homosexuality. (shrink)

Various schemes have been devised to tackle the problem of poor quality of University graduates in Nigeria. In spite of this, the problem has persisted. This paper essentially links poor quality graduates in Nigeria to the decentralized examination system which governs University degree examinations. Therefore, for detail study, this paper focuses on the linkage between the problem of poor quality graduates and credibility of the decentralized, individualized and autonomous University examination systems. The approach adopted in this paper is predicated on (...) the fact that the subjective nature of University examination systems undermines quality by “shielding” the prospective graduate from facing a universally standardised objective evaluation. The objective of this paper is to devise a scheme towards finding a lasting solution to the problem. To achieve this goal, the paper postulates a thesis called – Joint Graduation, Convocation and Certification Programme (JGCCP) – which would involve universal testing and certification of graduates in Nigeria. It is a standardized framework which will allow for harmonized and universal approach to solving the problem. The objective is based on the fact that examination is the most important instrument used in Nigeria in determining quality of graduates. (shrink)

The human soul has been believed to be immaterial and immortal element which exclusively inheres in the human body. Ukpugho ukpong (soul transplant) is an ancient meta-medical science of the Annang and Ibibio people, which is hinged on the belief that the human soul is transcendent and it exclusively inheres in proxy animal; that the soul is mortal, and can be surgically transplanted in the likeness of somatic tissue transplant. This study aimed at carrying out a philosophical critique of this (...) belief in order to determine its significance as a metaphysical concept. It also aimed at critically examining the philosophical as well as sociological discussions on the subject of ukpuho ukpong. The study was discussed on the framework of African concept of mind which holds that the soul has dual nature, namely – the Active Principle and the Quiescent Counterpart. The paper debunks the doctrines of metempsychosis and transmigration as alien to African metaphysics. The method of ordinary language analysis was employed to analyze the concepts ukpong and mbukpong. In conclusion, the paper made the following observations that: the soul is transcendent but perishable substance, the mind has dual nature, the soul does not transmigrate and the science of ukpuho ukpong is not a pseudo-metaphysical concept but was founded on African logic of dualistic mind. The paper notes that the science of ukpuho ukpong is bugged with a number of unresolved philosophical problems. Despite that the paper discovered that the science of ukpuho ukpong can contribute significantly to meta-medicine and sustainable environmental values. (shrink)

This article contributes to the ongoing discussion on African aesthetics by presenting concept of beauty or the beautiful as it evolved from the cultural conception of beauty to the philosophical shift in the concept. It also examined Western concept of beauty in order to show the different contexts of the meaning of beauty in Africa and Western philosophies. In the paper, I focused primarily on analyzing beauty concept in terms of what constitutes beauty and how the beautiful can be known. (...) I showed that unlike individualistic conception of beauty in Western philosophy, beauty concept in African philosophy is both relational and functional. I showed that in African context there is no beauty for beauty’s sake; and that the beautiful is considered in terms of good conducts and physical attractiveness. Finally, I argued that African concept beauty is only intelligible when considered in the context of African ontology. (shrink)

Llamamos “conocimiento fenoménico” al conocimiento de nuestras experiencias conscientes: al saber cómo es tener una determinada experiencia. Los conceptos fenoménicos son aquellos asociados a este conocimiento y refieren, de modo introspectivo y directo, a las propiedades fenoménicas de nuestras experiencias. El papel que juegan estos conceptos es esencial en la filosofía de la mente contemporánea en la medida que muchos de sus defensores creen que una explicación adecuada de su naturaleza nos permitirá disipar un sinfín de rompecabezas epistemológicos (sobre la (...) relación de los individuos con sus estados fenoménicos) y metafísicos (que giran en torno a la naturaleza de la consciencia). Estos problemas son dos caras de la misma moneda y una respuesta a uno conlleva, necesariamente, implicaciones para el otro. Mi objetivo en este artículo es ofrecer una introducción al papel que desempeñan los conceptos fenoménicos en el debate metafísico en torno a la naturaleza de la consciencia. En especial, esta exposición se centra en la Estrategia de los Conceptos Fenoménicos, una de las respuestas fisicistas a los argumentos dualistas cuya conclusión es que no es posible acomodar una explicación de la consciencia en un marco fisicista. Para ello, en §1 describo la tesis central del fisicismo y presento uno de los más célebres argumentos en su contra: el argumento del conocimiento. Enseguida, en §2 expongo qué son los conceptos fenoménicos y en qué difieren de otro tipo de conceptos, en §3 explico el modus operandi de la Estrategia de los Conceptos Fenoménicos en respuesta a los retos dualistas señalados en §1, y en §4 menciono algunas de las objeciones más frecuentes en contra de esta estrategia. Finalmente, en §5 hago una síntesis de los puntos esenciales discutidos en este artículo. (shrink)

This interview was carried out on 13 December 2018 as Michael Williams was in Porto for a meeting of the Contextualism Network organised by the MLAG – Mind, Language, and Action Research Group (Institute of Philosophy of the University of Porto). We would like to thank him for his willingness to reply to our questions. -/- .

El objetivo del presente artículo de reflexión es hacer evidente la relación entre la categoría de performatividad en Judith Butler y el arte de la performance como una aproximación a la construcción de la memoria. Por un lado, el arte de la performance ofrece un problema en torno al registro, al archivo y a la memoria de la acción artística al considerar que el acto es irrepetible, único y fugaz. Esta discusión está vinculada con la reperformación como alternativa de memoria (...) que conserva la naturaleza de esta prácticaartística. Por otro lado, de acuerdo con Butler, la identidad es un efecto de una serie de performances regulados, esto revela cómo la performatividad sugiere un tipo de identidad no esencial donde la memoria está siempre abierta a nuevas inscripciones cuyo soporte está en la reiteración de actos discontinuos. En consecuencia, la repetición de los actos que propone Butler permite comprender que en la reperformance existe otra forma para abordar una memoria restaurada. (shrink)

El objetivo del presente artículo de reflexión es hacer evidente la relación entre la categoría de performatividad en Judith Butler y el arte de la performance como una aproximación a la construcción de la memoria. Por un lado, el arte de la performance ofrece un problema en torno al registro, al archivo y a la memoria de la acción artística al considerar que el acto es irrepetible, único y fugaz. Esta discusión está vinculada con la reperformación como alternativa de memoria (...) que conserva la naturaleza de esta prácticaartística. Por otro lado, de acuerdo con Butler, la identidad es un efecto de una serie de performances regulados, esto revela cómo la performatividad sugiere un tipo de identidad no esencial donde la memoria está siempre abierta a nuevas inscripciones cuyo soporte está en la reiteración de actos discontinuos. En consecuencia, la repetición de los actos que propone Butler permite comprender que en la reperformance existe otra forma para abordar una memoria restaurada. (shrink)