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- Volume 3, Issue 2, 2014
Filosofia Theoretica: Journal of African Philosophy, Culture and Religions - Volume 3, Issue 2, 2014
Volume 3, Issue 2, 2014
Author Joseph N. AgboSource: Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 3, pp 9 –37 (2014)More Less
Postmodernism is like a spectre hunting the intellectual world, and there is a sense in which the attitude is, first and foremost, against modern science. This essay is, therefore, an expository analysis of the thoughts of Thomas Kuhn and Paul Feyerabend, as classical representations of the postmodern reaction against modern science. The paper argues that the colossal image of science, as well as the idea of a "unity of sciences" had to be jettisoned by postmodernism in order to make way for the relativism and multiplicity of points of view that are symptomatic of postmodern thinking. The paper concludes with some critical reflections of the thoughts of the two scholars, and notes that postmodernism opened the door for the recognition of African ideas and ideals. The implication is that postmodernism not only vitiates the hold exercised by Western European models of reality but equally gives fresh cultural confidence to other modes of cognition, especially in Africa, that have long been pushed to the periphery.
Author Jacob Olu AdetoluSource: Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 3, pp 38 –49 (2014)More Less
There is a somewhat agreement among the world academia and intellectuals that the world has moved beyond the stipulated margins of modernism into what is called the postmodern era. Consequently, postmodernism as a school of thought has become a subject of scholastic discourse among its protagonists and antagonists. What is done in this paper is an appraisal of postmodernism in a broader sense and specifically postmodern scholarship in the discipline of Religious Studies in Africa. The paper is divided into three sections: The first section examines the postmodernism project; the second focuses on the spirit of postmodernism within the academic study of religion with special interest in Africa, while the third section concludes the paper by examining some criticisms against postmodernism.
The question of objectivity, its implications for the social sciences in the era of postmodernism : Africa in perspectiveAuthor Augustine Akwu AtaborSource: Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 3, pp 50 –61 (2014)More Less
This paper problematizes the question of objectivity as it pertains to the social sciences. The paper accentuates the difficulty with postmodernism which tries to deny the possibility of objective truth in the social sciences. Thus, the main objective of this paper is to evaluate the postmodernists' quest for relativity and subjectivity of truth and to expose whether objectivity is attainable in the social sciences in the same way it is attainable in the natural sciences. This paper upholds that objectivity in the social science is important in working out a holistic global ideology, and since this global ideology hopes to provide for and project justice and respect for persons and communities as well as provide a basis for the minimizing and resolving of conflicts locally and internationally, Africa can on this grounds dare to be part of this global project without fear of playing a "western script" called globalization.
Author David A. OyedolaSource: Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 3, pp 62 –80 (2014)More Less
African philosophers with Levy Bruhlian disposition like Appiah, Masolo, and Wiredu posit that African philosophy is culture-biased. Some other African philosophers like Nkrumah, Janz, Hountondji, and Makinde assert that Africa's precolonial indigenous culture is ahistorical and the dependence of contemporary African philosophy on culture cannot be de-emphasized. However, these views, though opposing, undermine two things; the way African philosophy has chosen to divulge itself and the objectivity that is peculiar to African philosophy. Nevertheless, this study concedes that if by implication, what these views are saying is that African philosophy will have to sink because it is culture-biased; then, this study insists that any other philosophy (e.g., European philosophy) would have to sink. Precisely, there is no difference between any of the philosophies with respect to the fact that the interests of the European philosopher determine what he selects for investigation, just like what an African philosopher chooses to investigate and it is safe to speculate that these interests whether in the West or in Africa are culture-colored.
Author Isaiah NegeduSource: Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 3, pp 81 –89 (2014)More Less
Scientific discourse grew out of various philosophical puzzles raised by human beings from the period of antiquity; and each age always comes with a renewed vigor for development over previous schools of thought with their attendant theories. With the speed of scientific progress and scientific awareness, there is no doubt that scholars from various disciplines fashion out theories to meet with the demands of the scientific spirit. It is this very presence of the scientific society that leads to contest for relevance among various theories/schools of thought. The African situation has been quite unique as the development of science is greeted with the idea that scientific developments have moral boundaries. Critically looking at development in science and how it has tailored our outlook in contemporary times, we opine that scientific investigations into phenomena make philosophical debates more relevant in our modern world.
Author Jonathan O. ChimakonamSource: Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 3, pp 90 –105 (2014)More Less
The dominance of methods of mathematical reasoning such as the axiomatic method in modern logic has taken a toll on the independent development of logic as a separate discipline. However, the emergence of other non-standard systems of logic which could be described as postmodernist shows how a radical break might be necessary in salvaging logic from the grip of mathematics. Our goal in this essay would be to propose and articulate a post modern formalist method called Ududo Reasoning for logic.
Author Samuel T. SegunSource: Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 3, pp 106 –123 (2014)More Less
Philosophy today is often regionalized unlike science and other disciplines. Thus we talk of Western, Eastern, American and African Philosophy. To speak or write philosophy within the ambit of the prefix "African" would elicit two major responses. First is the affirmative response which believes that indeed there exists some form of philosophy in Africa although distinct from Western philosophy in approach, procedure and methods but not in kind. The second is the denialist response which rejects vehemently the position of the former; in that they deny the existence of African philosophy independent of Western colouration. In other words, they do not believe that there exists any form of philosophy distinct from the Western idea of philosophy be it in approach or method. Within this frame certain problems arise such as the problem of interpretation or definition, the myth of unanimity and the problem of ethnophilosophy. The aim of this work thus is to understand the implications of the prefix "African" for philosophy in Africa. In this attempt, we uncover the subject of African Philosophy, its many possibilities, nature and interpretations. In understanding the implications of the prefix "African" for philosophy in Africa, the work avers that the affirmative response in modern times is an advocacy for what Chimakonam refers to as systematic African philosophy; and the denialist response to the subject is an outright rejection of the universal character of philosophy. For the laws of logic, the burden of axiology, the questions of metaphysics, the problems of sociopolitical philosophy and the concerns of epistemology all transcend geographical boundaries.
Author Fainos MangenaSource: Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 3, pp 124 –139 (2014)More Less
My starting point in this essay is that, if it can be ascertained that there is something called Black African feminism (which represents the interests of some Black African women) as claimed by feminists and other like-minded African women, then the existence of Black African ecological feminism should be a matter of deduction. In this essay, I interrogate this position using Karen Warren's version of ecological feminism which holds that there are important historical and conceptual connections between the domination of women in society and the domination of nature. This interrogation also prompts me to trace the history of traditional feminism with a view to showing that while, in the West, there could be important connections - historical, symbolic and theoretical - between the oppression of women and the cruel treatment of nature, the same cannot be said of Africa, especially sub-Saharan Africa where nature is owned or guarded by the spirit world. Using the Africana womanist perspective and the deductive method in philosophy, I argue that traditional feminism together with Warren's ecological feminism completely ignore the experiences and aspirations of Black African women, thereby ruling out the possibility of the existence - in the truest sense - of both Black African feminism and Black African ecological feminism.
An amazing piece of comparative philosophy
Socrates and Orunmila. Two Patron Saints of Classical Philosophy, Sophie Bosede Oluwole : book reviewAuthor Heinz KimmerleSource: Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 3, pp 140 –142 (2014)More Less
With this book, the debate about African philosophy and the understanding of what African philosophy is about are raised to a new level. S.B. Oluwole has worked already for a long time to make clear what is specifically African in African philosophy. From a great number of publications I just mention her book: [Witchcraft, Reincarnation and the God-Head: Issues in African Philosophy], 1991. Excel Publications: Ikeja. In this connection she has drawn special attention to the problem of [Philosophy and Oral Tradition], 1999. Ark Publishers: Lagos. She uses frequently and is very familiar with the Ifa Literary Corpus, an extensive text of Yoruba oral tradition, of which big parts have been published in print and also translated into English by Wande Abimbola. The main chapters of this text can be found in the volume, edited by Abimbola: [Sixteen Great Poems of Ifa], 1975. UNESCO: Paris.