![alternative mindview alternative mindview](https://windows-cdn.softpedia.com/screenshots/OpenMind_2.png)
Text derived from the Harvard Classics 37: P.F. An enquiry concerning human understanding. The universalist thesis revisited: What direction for African philosophy in the new millennium? In Thought and practice in African philosophy, ed. Lectures on the philosophy of world history. Washington, DC: Council for Research in Values and Philosophy. In Person and community: Ghanaian philosophical studies, 1, ed. In The archaeology of knowledge and the discourse on language. Cambridge: Cambridge University press.įoucault, Michel. New York: Palgrave and Macmillan.įitch, Tecumseh. Intellectual history in contemporary South Africa. Of the humanities and the philosophical discipline: The right to philosophy from the cosmopolitan point of view (the example of an international institution). Confluence: Journal of World Philosophies 3: 9–40.ĭerrida, Jacques. Conversational philosophy as a new school of thought in African philosophy: A conversation with Bruce Janz on the concept of “philosophical space”. South African Journal of Philosophy 34 (4): 462–479. Transforming the African philosophical place through conversations: An inquiry into the Global Expansion of Thought (GET). Washington, DC: The Library of Congress.Ĭhimakonam, O. Cambridge, MA: Blackwell Publishers.īew, John. In Postcolonial African philosophy: A critical reader, ed. African philosophy’s challenge to continental philosophy. Calabar: University of Calabar Press.īernasconi, Robert. 50th inaugural lecture of the University of Calabar, May, 18. Ibuanyidanda and the philosophy of essence. I show that the purpose of the study of African philosophy has to be narrowed down to the use of reason in resolving social, political, economic and environmental challenges facing the continent and the management of its interaction with other peoples of the world-things that are acutely phenomenological rather than perverse encounters.Īsouzu, Innocent. I contend that when we take up a handful of literature in African philosophy these days, hardly do we find anymore reason for their creation besides proving a point and a defence of some territory. I argue that we do not study African philosophy to prove a point (that we can philosophise exactly as the Westerners do) or defend a territory (that we have a unique and culture-bound system)-this would be myopic to say the least. To do this, we are compelled to ask: what constitutes the foundation of African philosophy and by extension, the sundry disciplines in African studies? It is this innocent question that can lead us into the ultimate justification for the study of African philosophy as a distinct tradition. I propose a transition from logocentricism to okwucentricism as a reconstruction of the identity of reason in African philosophy. I argue that the manifestation of reason in Africa’s intellectual space has been logocentric since colonial times which is detrimental to the development of the African idea.