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How African is philosophy in Africa?
Filosofia Theoretica: Journal of African Philosophy, Culture and Religions, 2019 Let me straight from the beginning confess one thing: I am not happy with the phrase “African Philosophy” used to describe a subject-matter, a specific discipline in the university curriculum. Why? Because it seems to particularize a kind of intellectual production taking place in Africa and to deny its universal validity.
Hountondji, Paulin J.
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2019
Souleymane Bachir Diagne’s text is on the history of what has been called ‘African philosophy,’ a phrase with origins in the early post-World War II period. Diagne begins by tracing the complex history and legacy of the book Bantu Philosophy (1949), which was written by the philosopher and theologian Placide Tempels, a Franciscan missionary and Belgian
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Souleymane Bachir Diagne’s text is on the history of what has been called ‘African philosophy,’ a phrase with origins in the early post-World War II period. Diagne begins by tracing the complex history and legacy of the book Bantu Philosophy (1949), which was written by the philosopher and theologian Placide Tempels, a Franciscan missionary and Belgian
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1987
A forceful debate has been raging in intellectual circles in Africa and Europe over the past forty years (and has now emerged in America) focused by questions ranging from ‘Is there [such a thing as] an African philosophy?’, ‘Did [or do] traditional Africans have a philosophy?’, ‘Can there be [such a thing as] an African philosophy?’, to ‘What is ...
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A forceful debate has been raging in intellectual circles in Africa and Europe over the past forty years (and has now emerged in America) focused by questions ranging from ‘Is there [such a thing as] an African philosophy?’, ‘Did [or do] traditional Africans have a philosophy?’, ‘Can there be [such a thing as] an African philosophy?’, to ‘What is ...
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Filosofia Theoretica: Journal of African Philosophy, Culture and Religions, 2014
The African question in African philosophy is enigmatic because of the intentional attempt to rationalize Africans out of humanity. Eurocentric scholars and missionaries mutilated history and concocted a false image of Africans which they presented as the substantive African identity (MUDIMBE 1988); an identity that presents the African as pre-logical,
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The African question in African philosophy is enigmatic because of the intentional attempt to rationalize Africans out of humanity. Eurocentric scholars and missionaries mutilated history and concocted a false image of Africans which they presented as the substantive African identity (MUDIMBE 1988); an identity that presents the African as pre-logical,
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AFROFUTURISM AND AFRICAN PHILOSOPHY OF TIME:
2023This chapter assesses the African philosophical notions of time and how such cultural paradigms can better enrich AfroFuturism, combatting the Eurocentric masquerade by way of the restoration of African ways of knowing. Had Europeans not so forcefully and violently upended African epistemology and supposing transcultural relations between Africans and ...
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The place of South African philosophy in the future of South African philosophy
Social Dynamics, 2015The title of my paper reads like an oxymoron if not downright confusion. However, it is not meant to be an oxymoron and it does not betray my private confusion. It is deliberate and perhaps a bit political. These two words “South Africa” rightly conjure up an image of things that are either in the south of Africa or things that are African in the south.
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Contemporary African Philosophy
Diogenes, 1985The purpose of this paper is to present a commentary on the current state of contemporary African philosophy and to offer some criticisms and recommendations. The question concerning African philosophy has been debated for some years now and one has witnessed a number of interesting works on this topic.
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