Kwasi Wiredu: Philosophy and an African culture. xiv, pp. Cambridge, etc.: Cambridge University Press, – Volume 45 Issue 2. Pfubsophy and an African Culture. By Kwasi Wiredu. Cambridge University Press , , xiv + pp., £ Is philosophy ‘culture bound’, or is there, if not a. Download Citation on ResearchGate | Philosophy and An African Culture | Part I: 1. Philosophy and On an African orientation in philosophy 3. Kwasi Wiredu.
|Published (Last):||5 August 2014|
|PDF File Size:||2.69 Mb|
|ePub File Size:||2.56 Mb|
|Price:||Free* [*Free Regsitration Required]|
Wiredu has always believed that traditional modes of thought and folk cultyre should be interpreted, clarified, analyzed and subjected to critical evaluation and assimilation Wiredu, Not only does he summarise and outline their beliefs in many of his works but he also challenges outsiders predispositions to African beliefs.
Philosophy and an African Culture Cambridge: Kwasi Wiredu – – Indiana University Press.
Prior towhen I was in Africa, I devoted most of my time in almost equal proportions to research in African philosophy and in other areas of philosophy, such as the philosophy of logic, in which not much has, or is generally known to have, been done in African philosophy.
Accordingly, such critiques ought not merely be a celebration of post-structuralist philosopy to the detriment of African intellectual traditions.
Ochieng’-Odhiambo – – Peter Lang.
Further, Wiredu states that the second dimension, the normative conception of personhood, is based on one’s ability to will freely.
First, and most intuitive to Western conceptions of persons, is the ontological dimension.
Indeed, the notion of decolonization is far more complex than is often assumed. Sanya Osha – – Internet Encyclopedia of Philosophy. In speaking about the inheritance of Marx, Derrida also reflects on the injunction associated with it. Retrieved 16 July Projection of Sound Philosiphy of Research and Analysis Innocent Asouzu – – University of Calabar Press.
It was necessary to restore in ourselves our previous confidence which had been so seriously eroded by colonialism.
The entire approach seems to be irrevocably restrictive. First, he wishes to subvert unsavoury aspects of indigenous traditions embedded in modern African kqasi so as to make it more viable. Kwasi Wiredu tries in these essays to define and demonstrate a role for contemporary African philosophers which is distinctive but by no means parochial.
Philosophy and an African Culture
This entry has no external links. Wiredu, Kwasi, Philosophy and an African Culture. McGeoch – – Diogenes 46 Click here to sign up. As such, it is possible to argue that this conceptual manoeuvre would eventually degenerate into a dead-end of epistemic nativism.
Request removal from index.
Wiredu, Kwasi | Internet Encyclopedia of Philosophy
Moral Education in Nigeria: This article contains wording that promotes the subject in a subjective manner without imparting real information. Conclusion The philosophy of a people is always a tradition, and a tradition must pre- suppose a certain minimum of organic relationships among at least some of its elements.
One’s ability to will freely is dependent on one’s africcan considerations. This type of challenge was foreseen anf Fanon. One learns to build and defend one’s own views, to appreciate competing positions, and to pholosophy forcefully why one considers one’s own views preferable to alternatives. This wholesale transference of foreign ideas and conceptual models has caused the occurrence of severe cases of identity crises and, to borrow a more apposite term, colonial mentality.
Philosophers need not to be scientist, but it is necessary that they adopt the attitude and methodology of science, which includes exactness, coherence, systematization, and rigorous thinking. As soon, however, as one philosohy to find out what he and Marx conceived philosophy to be like, one is faced with a deep obscurity.
Kwasi Wiredu, Philosophy and African Culture – PhilPapers
Decolonization as Epistemological Practice In all previously colonized regions of the world, decolonization remains a topic of considerable academic interest. This entry has no external links. What can philosophy contribute to African culture?
Within the Anglophone contingent of African philosophy, the analytic tradition of British philosophy continues to be dominant. Also, within Anglophone African philosophy, a stringent critique of imperialism and contemporary globalization does not always figure dulture not always significantly in the substance of the discourse, thereby further underlining the drawbacks of parochialism.
Philosophy and African Culture
Log In Sign Up. Joad as phlosophy pen-name for a series of political articles he wrote for a national newspaper, The Ashanti Sentinel between and Second, a new thematics to mediate between the general and the particular would have to be found. Their thoughts and philosophy will be biased to the culture of the language.
Indiana University Press, This is found in the African philosophical tradition; for culfure is rooted in a tradition. Derrida states it is imperative to distinguish between the legacies of Marx and the various spectralities of Marxism. Second, he intended to deconstruct the unnecessary Western epistemologies which may be found in African philosophical practices. Contemporary anthropological studies dealing with Africa have dwelt extensively on this phenomenon.
First, and most intuitive to Western conceptions of persons, is the ontological dimension. An encyclopedia of philosophy articles written by professional philosophers. In a way, in fact the contemporary discourses wredu endism that draw from the spirit of neoliberal triumphalism, without acknowledging it, are greatly indebted to Marxism and the more constructive critiques of it.
The philosopher, according to Wiredu, needs to positively oppose the emergence of forced dogmas; because imposed phllosophy forced ideology negates the spirit and principles of willed changed and bars development and progress. In order to appreciate the conceptual and historical contexts of his work, it is necessary to possess some familiarity with relevant discourses in African studies and history, anthropology, literature and postcolonial theory, particularly those advanced by Edward W.
One is not born a person but becomes one through events philosopny experiences that lead one to act ethically.