Aribiah David Attoe – författare

Since the early works of scholars like Alexis Kagame and Placide Tempels, discussions on the concept of vitality in African philosophy have acquired many dimensions. With scholars like Noah Dzobo and Thaddeus Metz projecting it as a grounding for human values and dignity, Aribiah Attoe and Yolanda Mlungwana each exploring vitalist conceptions of meaning in life, and Ada Agada approaching vitality from a proto-panpsychist/consolationist perspective. Indeed, vitality features as an important concept in African philosophy of religion. This Element contributes to the discourse on vitality in African philosophy of religion by providing a critical overview of some traditional interpretations of the concept from the Bantu, Yoruba, and Igbo religious/philosophical worldviews. Furthermore, it explores how the concept of vitality features in discussions of ethics, dignity, and meaning in life. Finally, the Element provides a critique of the concept based on the interventions of Innocent Asouzu, Metz, and Bernard Matolino. This title is also available as open access on Cambridge Core.

Since the early works of scholars like Alexis Kagame and Placide Tempels, discussions on the concept of vitality in African philosophy have acquired many dimensions. With scholars like Noah Dzobo and Thaddeus Metz projecting it as a grounding for human values and dignity, Aribiah Attoe and Yolanda Mlungwana each exploring vitalist conceptions of meaning in life, and Ada Agada approaching vitality from a proto-panpsychist/consolationist perspective. Indeed, vitality features as an important concept in African philosophy of religion. This Element contributes to the discourse on vitality in African philosophy of religion by providing a critical overview of some traditional interpretations of the concept from the Bantu, Yoruba, and Igbo religious/philosophical worldviews. Furthermore, it explores how the concept of vitality features in discussions of ethics, dignity, and meaning in life. Finally, the Element provides a critique of the concept based on the interventions of Innocent Asouzu, Metz, and Bernard Matolino. This title is also available as open access on Cambridge Core.

In this book, Aribiah David Attoe presents a unified African metaphysics that first interrogates important notions held by many traditional African thinkers, and then builds upon them to propose a largely materialistic account of African metaphysics.

This book offers a first glimpse into contemporary African Philosophical thought, which covers issues related to the mind-body relationships, the problem of consciousness, the ethics of artificial intelligence, the meaning of life and other topics. Taking inspiration from the conversational tradition in African philosophy, this book not only engages with and takes inspiration from traditional African thought, but also engages with philosophical views outside the philosophical tradition in a bid to present a holistic understanding of the problems that are central to the book. The volume is relevant for professional African philosophers, philosophers of mind, philosophers of AI, undergraduate and postgraduate philosophy students, and African Studies scholars.

This book offers a first glimpse into contemporary African Philosophical thought, which covers issues related to the mind-body relationships, the problem of consciousness, the ethics of artificial intelligence, the meaning of life and other topics.

In answering the question of life’s meaning, the African perspective is only just beginning to emerge. While this is true, a critical examination of African theories of meaningfulness, the possibility of life’s meaninglessness, as well as ideas about the proper mode/mood for living with the meaninglessness of life are largely underexplored within the African philosophical tradition. This book provides several plausible accounts of meaning in/of life from an African perspective, examines the relationship between death and life’s meaningfulness, and explores the possibility of life’s meaninglessness, proposing the “philosophy of indifference” as the proper mode/mood for living with the meaninglessness of life.