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- Volume 2, Issue 2, 2013
Filosofia Theoretica: Journal of African Philosophy, Culture and Religions - Volume 2, Issue 2, 2013
Volume 2, Issue 2, 2013
Source: Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 2, pp 385 –389 (2013)More Less
In this volume the reader shall be treated to a collection of original papers in different aspects of African thought. Some of these papers are voluminous thus offering detail exegeses. Some others however are rather brief but dense confirming the Igbo-African saying "enenia nwite, ogbonyuo oku" meaning "the neglected small pot that fumed and quenched the big fire beneath it". In keeping once again with our tradition and reputation as a journal that makes the most original presentations in African studies, we bring to the reader in this issue a cache of scintillating papers.
Source: Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 2, pp 391 –407 (2013)More Less
The fundamental question within the parameters of enquiry in metaphysics has been on the nature of being (Kanu, 2012a). It is one that has remained evergreen right from the Pre-Socratic period to the Contemporary Era (Andre, 2005). This enquiry was set in an articulated motion by Parmenides when he argued that whatever is, is being. He further said that being is one, eternal and unchanging, meaning that whatever changes is not being (Omoregbe, 2002). This notwithstanding, Heraclitus of Ephesus was chiefly famous in antiquity for his doctrine that everything is in a state of flux, as such, being is characterised by flux (Betrand, 1975). Plato, while disagreeing with Heraclitus on his doctrine of flux, agrees with Parmenides that reality is eternal and unchanging, however differs from Parmenides in arguing that being is multiple rather than one; and these are the forms in the Platonic World of Forms. Aristotle who defines Metaphysics as the study of 'being qua being' identifies being with the divine or deity, it is therefore not surprising that in Aristotle, Metaphysics at some point becomes theological (Kanu, 2013).
Author Jonathan M.O. ChimakonamSource: Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 2, pp 409 –422 (2013)More Less
By predication alone, Africans say many things with seeming ease which ordinarily they would not and could not say. The metalogical beauty of it is that they say without having said and they make hills flat without having lifted a hoe. In this one finds African predicate logic a lot richer than its western counterpart. Predicate logic, sometimes called quantification logic was invented by the German Logician Gottlob Frege in his monumental book Bergriffsschrift. It has since been broken down to a number of classifications namely first-order, second-order and higher-order. In African demarcation, we shall treat just the first and the second order. The mainline of difference between the western and the African versions of these logics are to be found in the quantifiers, rules, evaluations, operators, variables, proof mechanisms and the criterion for logically valid formulae. For the latter, while validity depends on subject matter in African logic, in western logic it depends primarily on logical form. Logical form in its secondary role is just like another tool in a kit box for African logic. In what follows, I shall outline the main doctrines of the first and the second order logics.
Author Joseph N. AgboSource: Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 2, pp 423 –460 (2013)More Less
This essay is a child of deep and concerned worry that the continent of Africa, the acknowledged "cradle of civilization", has continued to sink deeper into the myth of the "civilizing mission". Africa's cultural fixation has refused to be amenable to both piecemeal and holistic solutions. This paper argues that the concern of philosophy in Africa in the past 3 or 4 decades has centered on the philosophy of culture, but that the greatest challenge facing contemporary philosophy in Africa is for Philosophers and other scholars to develop a culture - "culture of philosophy". This imperious need for a culture of philosophy would be brought about by the principles of "refl-action" - thinking-to-act! The paper argues that in the philosophy of culture, philosophers have spent time, energy and intellectual resources "reflecting" on culture. However, the paper suggests that the best way to UNDERSTAND all we have done within the sphere of the "philosophy of culture" is to DEVELOP a "culture of philosophy" the essay shows that the type of rot and decay in Africa demands that philosophy bridges the hiatus between violence and passivity in order to motivate the kind of reasoned-action from the citizenry, which would bounce the continent out of inferiority complex social-political fixation, forever. This would make philosophy in Africa to transform from a discipline (or a subject) into a way-of-life. And what does culture mean but the way of both essence and existence for and of a people?
A critique of Sartre's notion of being and nothingness from the perspective of Ibuanyidanda philosophyAuthor Lucky Uchenna OgbonnayaSource: Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 2, pp 461 –482 (2013)More Less
This work, A Critique of Sartre's Notion of Being and Nothingness from the Perspective of Ibuanyidanda Philosophy, is an analysis and evaluation of Sartre's ontology using Ibuanyidanda philosophy. The work holds that any bifurcative and polarizing concept of being is problematic. In critically examining Sartre's idea of being the work discovers that it is bifurcating and polarizing in nature. It reveals that Sartre whose original intention was to overcome the bifurcating and polarizing notion of being that was predominant in Western philosophy in turn fell into the same problem as he notes that being is of two kinds namely, being-in-itself and being-for-itself. He afterwards focused all of his philosophizing on being-for-itself (Human being), which he terms as conscious being and is believed by him to be the source of nothingness. And through this nothingness, being-for-itself negates the existence of other beings. After a critical study of Asouzu's ontology as based on the concept of Ibuanyidanda, undergirded by the principle that "anything that exists serves as missing link of reality" we discover that Asouzu's idea is antithetical to Sartre's. Asouzu's ontology posits mutual complementary relationship among all fragments of realities rather than segmentation.
The thematic contradiction in Thomas Aquinas' conception of the state : an African (Nigerian) perspectiveAuthor Olukayode R. AdesuyiSource: Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 2, pp 483 –516 (2013)More Less
A dominant feature in the medieval philosophy is the fact that the thoughts at that time were influenced by church men, especially the doctrines of Christianity. For any theory to survive it had to gain the support of the church men; otherwise, such would cease to flourish.
The political theories in the medieval periods were not exceptions. There was the presence of the relationship between the spiritual and the temporal powers. Given this, the political theory of Thomas Aquinas and some medieval philosophers, who came before, during his period and/or after, had the same characterizing factor.
Author Obiajulu Mulumba IbeabuchiSource: Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 2, pp 517 –531 (2013)More Less
Apart from economic and medicinal importance of kola nut, its metaphysical significance especially among the traditional Igbo Africans, calls for more exposition. In this paper, within the context of Igbo Africans' worldview, we shall expose the nature, existence and reality of kola nut especially the traditional Igbo specie called 'Oji Igbo' botanically called 'cola acuminata' or 'atrophora'.
Source: Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 2, pp 533 –555 (2013)More Less
In an attempt to understand the meaning of 'African Cosmology' and its constituent elements, it would be worthwhile to first explore the concept 'cosmology'. Etymologically, it is from the Greek words: cosmos and Logos, meaning 'universe' and 'science' respectively. Put together, it is the 'science of the universe'. Thus, in this paper, cosmos and universe will be used interchangeably, and by universe it is meant worldview. For a further and profound enquiry as to the meaning of worldview, there is a copious cache of literature available in this regard. One needs to glance at the works of eminent scholars like Wambutda (1986), Ejizu (1986), Achebe (1986), Onuoha (1987), Metuh (1987), Ubesie (2004), Madubuko (2004), Madu (2004), Ezenweke and Kanu (2012). Very significant to their analysis, is an underlining principle that speaks of cosmologies as basically religious, which gives a sense of purpose and direction to the lives of people and enables them to act purposefully and exercise a measure of control over their environment. It is in this regard that Metuh (1987) maintains that cosmology answers fundamental questions about the place and relationship of man with the universe. This cannot be done outside the ambience of supernatural power or powers and thus religion.
Source: Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 2, pp 557 –569 (2013)More Less
When the Europeans came to Africa, they had the bible and Africa had the wealth. They gave Africa the bible and took Africa's wealth to develop their home land. They scrambled for, and partitioned Africa. The end result was imperialism, colonialism and neo-colonialism. Many Africans became Europeanized or westernized. Afrizealotism addresses the issue of returning to authentic African life characterized by black dignity, black nobility, black power and black consciousness. Afrizealotism awakens the African from his slumber and makes effort to liberate Africa from the shackles of imperialism, colonialism and neocolonialism. Hence, the Salvation of Africa must come from Africans through the Spirit of Afrizealotism.
Ibuanyindanda (Complementary Reflection) and some Basic Philosophical Problems in Africa Today, Innocent I. Asouzu : book reviewAuthor Peter Bisong BisongSource: Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 2, pp 571 –579 (2013)More Less
Reality presents itself in different ways to different people. While this in itself is not bad, it remains the main source of error, ethnocentric reduction, divisiveness, intolerance and other problematic that stem from our tendency to exalt our own unique perception of reality to an absolute instance - ignoring and downgrading the other's viewpoint. Asouzu sees this tendency to negate the other, and raise oneself to a superior stand, as the root of most problems in inter-personal relationship and in philosophical discourse. This tendency he believes, is occasioned by the basic presupposition of Ibuanyidanda philosophy - ihe mkpuchi anya (phenomenon of concealment) and our ambivalent laden experience of reality.