Results for 'Odera Oruka'

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  1. H. Odera Oruka on moral reasoning.Gail M. Presbey - 2000 - Journal of Value Inquiry 34 (4):517-528.
    It is worth exploring the longstanding preoccupation with the future that can be found throughout H. Odera Oruka's writings, especially the writings to be found in a retrospective collection of his essays on which he was working at the time of his death, Practical Philosophy: In Search of An Ethical Minimum. This practice of tracing the future results of actions of which people are presently engaged, in order to determine whether a change of course is needed, is not (...)
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  2. Odera Oruka on Culture Philosophy and its role in the S.M. Otieno Burial Trial.Gail Presbey - 2017 - In Reginald M. J. Oduor, Oriare Nyarwath & Francis E. A. Owakah (eds.), Odera Oruka in the Twenty-first Century. Washington, DC: The Council for Research in Values and Philosophy. pp. 99-118.
    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 (...)
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  3. The moral implications of Odera Oruka’s ‘human minimum’ for Africa’s fight against extreme poverty.Patrick Effiong Ben - 2023 - Dissertation, University of Pretoria
    In this dissertation, I consider a hitherto underexplored concept of ‘human minimum’ as proposed by H. Odera Oruka to obligate responsibility as an approach to tackling extreme poverty in Africa and beyond. I aim to establish, among other things, why it is morally problematic and economically counterproductive to demand equal moral responsibility from all moral agents irrespective of their economic differences to ensure the implementation of the human minimum or the elimination of extreme poverty. To achieve the aforementioned, (...)
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  4. Odera Oruka in the Twenty-first Century.Reginald M. J. Oduor, Oriare Nyarwath & Francis E. A. Owakah (eds.) - 2017 - Washington, DC: The Council for Research in Values and Philosophy.
    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 (...)
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  5. Is Elijah Masinde a Sage-Philosopher? The Dispute between H. Odera Oruka and Chaungo Barasa.Gail Presbey - 1997 - In Kai Kresse & Anke Graness (eds.), Sagacious Reasoning: Henry Odera Oruka in Memoriam. Peter Lang Verlag. pp. 195-209.
    A constant question that arises when study in H. Odera Oruka's sage philosophy project is, who is a sage? What attributes are necessary? While Oruka tried to provide criteria for categorization of folk and philosophical sages, some critics note that the criteria is not clear, or not clearly applied. This paper focuses on Elijah Masinde, a Kenyan prophet who agitated against British colonialism in Kenya. The question of whether or not Masinde was a sage was debated by (...)
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  6. Ways in Which Oral Philosophy is Superior to Written Philosophy: A Look at Odera Oruka’s Rural Sages.Gail Presbey - 1996 - APA Newsletter on Philosophy and the Black Experience 1996 (Fall):6-10.
    The paper is about H. Odera Oruka's Sage Philosophy project. Oruka interviewed rural sages of Kenya, saying that like Socrates, these wise elders had been philosophizing without writing anything down. Paulin Hountondji (at the time) criticized efforts of oral philosophizing, saying that Africa needed a written tradition of philosophizing. Some philosophers were representatives of an "individualist" position which says that philosophical ideas must be attributed to specific named individuals. Kwame Gyekye instead argued that anonymous community wisdom of (...)
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  7. African Sage-Philosophers in Action: H. Odera Oruka’s Challenges to the Narrowly Academic Role of the Philosopher.Gail Presbey - 1996 - Essence: An International Journal of Philosophy 1 (1):29-41.
    I argue that Oruka’s sages, half of whom were described as arbiters and judges called upon to solve disputes, fulfill Plato’s ideal of a philosopher as a respected, wise thinker who works for the betterment of society. Although the sage has been sidelined in modern academia, even in Africa, Oruka suggests that twentieth-century rural Kenyan sages, with their devotion to community benefit and conversation about practical concerns, are role models for modern Western philosophy, because philosophers everywhere have a (...)
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  8. Review of Gail M. Presby's The Life and Thought of H. Odera Oruka: Pursuing Justice in Africa. [REVIEW]Zeyad El Nabolsy - 2024 - Philosophy in Review 44 (1):38 - 41.
    Presby raises an important criticism of Oruka; she notes that in his critique of Tempels and Mbiti, he assumes, without providing adequate evidence, that myths and the traditions which transmit them are static and that, consequently, they lack the openness to criticism and transformation that characterizes genuine philosophical discourse. Presby responds that ‘those who study oral traditions or ritual practices will note that traditions are always changing, even when people think they are merely reproducing them’ (108). However, one can (...)
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  9. The Question of African Philosophy.P. O. Bodunrin - 1981 - Philosophy 56 (216):161 - 179.
    Philosophy in Africa has for more than a decade now been dominated by the discussion of one compound question, namely, is there an African philosophy, and if there is, what is it? The first part of the question has generally been unhesitatingly answered in the affirmative. Dispute has been primarily over the second part of the question as various specimens of African philosophy presented do not seem to pass muster. Those of us who refuse to accept certain specimens as philosophy (...)
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  10. African Sage Philosophy and Socrates.Gail M. Presbey - 2002 - International Philosophical Quarterly 42 (2):177-192.
    The paper explores the methodology and goals of H. Odera Oruka’s sage philosophy project. Oruka interviewed wise persons who were mostly illiterate and from the rural areas of Kenya to show that a long tradition of critical thinking and philosophizing exists in Africa, even if there is no written record. His descriptions of the role of the academic philosopher turned interviewer varied, emphasizing their refraining from imposition of their own views (the social science model), their adding their (...)
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