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- Volume 2, Issue 1, 2013
Filosofia Theoretica: Journal of African Philosophy, Culture and Religions - Volume 2, Issue 1, 2013
Volume 2, Issue 1, 2013
Source: Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 2, pp 217 –221 (2013)More Less
The issues concerning African studies addressed in this volume are quite diverse and original. As we continue to develop, propagate and promote a new phase of African philosophy, culture, history and religion where creative originality perfectly blends with established traditional resources, the frontiers of our knowledge are extended in many useful ways. In keeping with our vision and reputation as the most original academic resource in African studies, we present a cache of interesting articles for the researchers and general readers.
Author Jonathan M.O. ChimakonamSource: Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 2, pp 223 –238 (2013)More Less
In Africa, sometimes we number our gain and try to ignore our loss not because they cannot be numbered but because in African thought, numbering is not just a question of signs but strictly, it is a question of things. We also number our dept because they are things although belonging to other people. From origin, man has always had a sense of numbering. The ancient Chinese, Indians numbered by group difference; the Persians numbered by group identity. The Greeks and the Romans developed a numeric system of individual identity and worked out the symbols I, II, III, IV, V, VI, VII, VIII, IX, X as their numerals. It was the Arabians who gave the world a much more flexible symbol of individual identity; 1, 2, 3, 4, 5, 6, 7, 8, 9, 10.
Author Ada AgadaSource: Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 2, pp 239 –274 (2013)More Less
Any attempt at writing the history of African philosophy is doomed to be frustrated by the glaring absence of originality, individuality, and creativity in the body of works that come under the heading of African philosophy. In the first place, most of what is called African philosophy is in fact ethno-philosophy, consisting chiefly of researches into the traditional worldviews of various African tribes in the light of Western philosophy. In this intellectually instigating paper I attempted the question whether African philosophy is progressing by showing that there has been some progress, albeit a slow one. I demonstrated this by tracing the development of a genuine African rationalism from Senghor's famous idea of negritude to Asouzu's recent notion of complementary reflection, which finds culmination in the emergent synthesis of consolationism. In the latter rationalism, veiled in Senghor's metaphysical vision and liberated in Asouzu's robust individualism, aspires to a completion never before seen in African philosophical thought. I concluded by saying that the time has come for African thinkers to make African philosophy a tradition that will command universal respect by the radicalization of individual initiative with ethno-philosophy serving only as the foundation of our 21st century inspiration.
Source: Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 2, pp 275 –288 (2013)More Less
In the contention of Oladipo (2006), the debate on the idea of African philosophy which has been divided into trends or schools, dates back to the 1960's and 70's, which constitute the modern epoch of African philosophy, when some African thinkers began to question the perspective that traditional African beliefs and worldviews, as embedded in pre-colonial African cultures, constituted African philosophy. This question bordering on the parameters of African philosophy sprang from and was weaved around the idea, promoted by both western and African thinkers that Africans do not have a philosophy. And if they do have, who are they? And if there are, what ideas from within their community of thought constitute African philosophy? As significant as this enquiry might have been in the historical evolution of African philosophy, with the work of Makinde (2010) on African Philosophy: The Demise of a Controversy, African Philosophy has moved beyond the question of whether there is an African philosophy or not. When Onyewuenyi (1994) wrote on The African origin of Greek Philosophy: An Exercise in Afrocentricism he gives African philosophy an age, such that to question the existence of African philosophy is to negate the being of western philosophy. This piece goes beyond the question of whether there is an African philosophy or not, to study the development of the different trends that have emerged from the study of the history of African philosophy. It moves beyond the conventional limits of the study of the trends or schools of African philosophy tied to the 1960's and 70s to the contemporary developments in the study of African philosophy.
Author Obiajulu Mulumba IbeabuchiSource: Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 2, pp 289 –314 (2013)More Less
In addition to the Bantu conception of vital force as it influences human behavior; there are also other aspects of African life where the further conception of forces can be detected. This work will concentrate on force (ike) as conceived by Igbo Africans. Some of them, any way, are already contained in the Bantu notion of forces. They are:
(i) Force as given by ancestors
(ii) Force from charms and magic
(iii) Force obtainable from sacrifices
(iv) Force in prayer, sacred objects and places
There is a conception of the Supreme Being as he who gives life, or he who gives force to other beings that are subordinate. Not only in Africa, all over the world, people have the belief that gods have power, force or energy (ike) over things that men cannot control or understand. These beliefs teach that gods are responsible for the creation of the world and the continuation of life in it, and that they control important events such as birth, death, disease and success. Gods, unlike men, do not die; they live forever and restore force to created things that lost theirs.
Author Etim Edet InametiSource: Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 2, pp 315 –336 (2013)More Less
The major task of this paper is to do an overview of Administration of Justice in the Pre-colonial Efik as well as the Efik judicial system in particular. Its intention is to show how the emergence of the British Colonial Administration on the Efik land alongside its justice delivery system with passion for litigation (Ukot Ikpe Ke Esop) as a modus for attaining justice help to stratify negatively the society it came to build and/or develop. To drive home our point, the processes of obtaining justice in the Efik world-view would be exposed. In doing this we shall trace the precolonial administration of justice in Efik land from dynasty to dynasty. We shall also show how developed the Efik Judicial system was long before colonialism. This strong traditional system would be shown to have been greatly undermined by the colonial system. After which a proposal for a "judi-cultural renaissance" as a pivot for a new social orientation and justice delivery would be put forward.
Source: Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 2, pp 337 –356 (2013)More Less
Gbadegesin (1991) observed that there are four lines of thought as regards what African Philosophy constitutes: the universalist, particularist, eclectic and national-ideological perspectives. However, for the sake of this piece on the sources of African philosophy, the perspectives of the universalist and particularist schools would be entertained:
i. The particularist school understands African Philosophy as the philosophical thought of Africans as could be sifted from their various world views, myths, proverbs, etc. In this sense, it is the philosophy indigenous to Africans, and untainted by foreign ideas.
ii. The second group understands African philosophy as the philosophical reflection on, and analysis of, African conceptual systems and social realities as undertaken by contemporary professional philosophers. This reduces African Philosophy to reflections by professionally trained philosophers who operate in collaboration with traditional thinkers.
Author Nwabuiro IdeyiSource: Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 2, pp 357 –402 (2013)More Less
Man arrived in the world without pre-notice by his creator who knows him and where he is in the world and his purpose in it. As man became conscious of himself, the world and his place in it, he has been ever curious to understand the purpose of his being in the world and how to make a success story of that purpose. In his efforts toward that end, he has arrived at the conclusion that an invisible hand that rules his affairs anytime and anywhere in the world is his well-being. A desire for the realization of his well-being is the mother of all his desires in the world - the first and last rung on the ladder of his existence.
What is man's well-being? The concept man's well-being is a nebulous concept which calls for down-to-earth explanation in order to leave no one in doubt. Man's well-being is a network of his existential needs. What he seeks to acquire - to have at his beck and call in order to live well and die happy in the world. These needs are legion and among them are: adequate food, shelter, clothing, functional education and health systems; effective communication system; an atmosphere of peace, harmony and progress, security of lives and property; freedoms of thought, speech, assembly, association, rights to privacy, recreation and rest; opportunities to work, save and invest, rule of law and justice, self and collective fulfillment, etc. Man's activities, policies, organizations, institutions, etc, are judged good if they facilitate the attainment of these needs, and bad if they hinder their attainment.
Source: Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 2, pp 403 –416 (2013)More Less
The individual is not self sufficient but has many needs which he cannot supply to himself. Hence, human beings agreed to submit voluntarily to a system and were bound to live in unison and solidarity. Through deep experiences as creatures, human beings realized their insufficiency and dependency. They discovered that they need each other to live a contented life. These experiences of life gave recourse to the idea of complementarity as a measure to survive the challenges posed by other vicissitudes of life. Inter dependency, inter-relationship, collectivism and mutual coexistence form the basis for Igbo life pattern as expressed in Ibuanyidanda; an aspect of Igbo-communalism.
Introducing African Science: Systematic and Philosophical Approach, Jonathan O. Chimakonam : book reviewAuthor C.B. NzeSource: Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 2, pp 417 –427 (2013)More Less
This book Introducing African Science: Systematic and Philosophical Approach authored by Dr. Jonathan O. Chimakonam and published by AuthorHouse, Bloomington Indiana USA in 2012 is, without doubt, unique, valuable and captivating. To introduce African Science is an audacious venture: it is a pre-supposition of the existence of a science that can be said to be African. To indicate that it can be systematically and philosophically approached is another audacious statement. Asi Okuko na nke obu n'onu ebuka owerekwa ukwu n'abota ozo. But Dr. Chimakonam is not an idiot: he knows the difference between Confucius and confusion. Go through the book and observe a display of originality, dexterity, skill, learning and knowledge therein contained.