By Munyaradzi Mawere, Tapuwa R. Mubaya
The as soon as acrimonious debate at the life of African philosophy has come of age, but the necessity to domesticate a tradition of belonging is extra tough now than ever earlier than in lots of African societies. The gargantuan indelible energised chicanery waves of neo-colonialism and globalisation and their sweeping influence on Africa call for extra concerted motion and options than cul-de-sac discourses and magical realism. It is in view of this realisation that this e-book used to be born. it is a very important textual content for knowing contextual old traits within the improvement of African philosophic principles at the continent and the way Africans may be able to navigate the turbulent catadromous waters, tangled webs and chasms of destruction, and chagrin of struggles that experience engrossed Africa because the sunrise of slavery and colonial initiatives at the continent. The booklet goals to generate extra insights and impression nationwide, continental, and worldwide debates within the box of philosophy. it's available and convenient to a much broader variety of readers, starting from educators and scholars of African philosophy, anthropology, African experiences, cultural reviews, and all these fascinated by the extra improvement of African philosophy and concept structures at the African continent. Read more...
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Additional info for African philosophy and thought systems : a search for a culture and philosophy of belonging
Some are mostly Christian, some Islamic, some a mix. A handful has functional democratic systems, most are autocracies, many are kleptocracies, and all but a few (South Africa, Libya) are among the poorest in the world. Simply put, beyond accidents of geography, there is no such thing as “Africa” – except vis-a-vis the rest of the world. ” In his sense, Radu is of the view that Africa is a failed continent and hence it does not exist at least in the political, economic and cultural sense. ” The thinking of Radu and that of the blogger mentioned above is not new especially from the Western world’s historic perspective.
This way African philosophy can maintain 48 its uniqueness as an equal philosophy and grow its influence beyond Africa as Western philosophy has done over the years. Otherwise, African philosophy, as has been done to the African people during trans-Atlantic slave trade and colonialism, will be devalued and subjected to lower order hierarchically, when it is actually an equal philosophy – in the sense that we speak of Western philosophy – with only a different approach to the investigation of the truth.
But given that these two trends easily fall within the purview of the four 56 trends of contemporary philosophy especially ethnophilosophy and professional philosophy, we will not discuss them in this book. For now let us look at Odera Oruka’s aforementioned four trends of contemporary philosophy in some detail. E thno-philosophy The term ‘ethno-philosophy’ is not unique to Henry Odera Oruka. Prior to its usage by Odera Oruka, it had been used in the context of the discourse on the nature of African philosophy by Kwame Nkrumah (1970) and Paulin Hountondji in his 1983 publication, African philosophy: Myth and reality.