This book investigates the ubuntu theory-based conception of virtue and moral character formation in the northern, western, and eastern regions of Africa, suggesting a critical reconstruction of ubuntu by conceptualising the four different forms of practices in moral character formation.

Arguing for the critical reconstruction of ubuntu virtue theory as more nuanced than simply the standard ubuntu normative virtue theories (which give priority to the community as the sole locus for understanding virtues and character formation in Africa), the book builds a comprehensive model of virtue and moral character formation that draws insights from the reconstructed notion of ubuntu and other theories within and beyond the African thought. Chapters feature experience from across Africa including Malawi, Zambia, Zimbabwe, Uganda, Kenya, and South Africa, and centre on topics such as traditional cultural views and practices, political systems in various nations, neoliberalist thought, and primary, secondary and tertiary education systems in Africa and further afield.

This is a valuable resource for scholars, academics, and postgraduate students, working in the fields of moral and values education, philosophy of education, and the theory of education more broadly. Those also interested in educational psychology may also find the volume of interest.

This book investigates the ubuntu theory-based conception of virtue and moral character formation in the northern, western, and eastern regions of Africa, suggesting a critical reconstruction of ubuntu by conceptualising the four different forms of practices in moral character formation.

Arguing for the critical reconstruction of ubuntu virtue theory as more nuanced than simply the standard ubuntu normative virtue theories (which give priority to the community as the sole locus for understanding virtues and character formation in Africa), the book builds a comprehensive model of virtue and moral character formation that draws insights from the reconstructed notion of ubuntu and other theories within and beyond the African thought. Chapters feature experience from across Africa including Malawi, Zambia, Zimbabwe, Uganda, Kenya, and South Africa, and centre on topics such as traditional cultural views and practices, political systems in various nations, neoliberalist thought, and primary, secondary and tertiary education systems in Africa and further afield.

This is a valuable resource for scholars, academics, and postgraduate students, working in the fields of moral and values education, philosophy of education, and the theory of education more broadly. Those also interested in educational psychology may also find the volume of interest.

This book offers a new way of doing African philosophy by building on an analysis of the way people talk. The author bases his investigation on the belief that traditional African philosophy is hidden in expressions used in ordinary language. As a result, he argues that people are engaging in a philosophical activity when they use expressions such as taboos, proverbs, idioms, riddles, and metaphors.

The book differs from other works in African philosophy in the sense that it does not claim that Africans have a philosophy as is commonly done in most studies. Rather, it reflects and unfolds philosophical elements in ordinary language use. The book also builds African Conception of beauty and truth through the study of language.

This book explores both the existence and prevalence of addiction in South and East Africa, departing from traditional assumptions about addiction in the region. The authors employ an interdisciplinary approach to understand the actual prevalence of addiction and the forms it takes in South and East Africa. The book also addresses the perceptions and conceptualisation of addiction in the region, in addition to discussing specific issues related to drug and alcohol abuse and addiction, social media addiction, and sex addiction.

This book investigates ‘capitalism and freedom’—the guiding forces of many political systems—in African philosophy. It builds on classical and neoliberal capitalism rooted in private property and freedom, and argues for the presence of these elements in the traditional and modern African political systems. The author argues that while these elements are partly imported from Western capitalists, they are equally traceable in African traditional political systems. Kayange argues that African politics is marred by a conflict between embracing capitalism and freedom (individualism), on the one hand, and socialism founded on African communitarianism and communist ideas, on the other. This conflict has affected policy development and implementation, and has significantly contributed towards the socio-economic and ethical crises that are recurrent in most of the African countries.

The main aim of this book is to discuss fundamental developments on the question of being in Western and African philosophy using analytic metaphysics as a framework. It starts with the two orthodox responses to the question of being, namely, the subject-verb-object language view and the rheomodic language view. In the first view, being is conceived through the analysis of language structure, where it is represented by subjects (particulars), objects, and relations (often universals). In the second view, there are different variations; however, the common idea is that the world''s structure is revealed in the root verb of terms. This suggests a holistic and dynamic conception of being, where everything is in a continuous process of action. The book builds on analytic philosophy and explores metaphysical concepts such as space-time, modality, causation, indeterminism versus determinism, and mind and body. The book shows that in both Western and African thought, (i) similarities in different studies confirm that philosophy is a universal activity, (ii) differences within a context and beyond confirm the perspectival nature of human knowledge as individuals attempt to interpret reality, and (iii) language influences the conceptualization of being in a particular area. One of the novel aspects is the development of visual and mathematical African models of space and time.

The book examines the meaning of justice in African political philosophy, building on the use-theoretical approach. Currently, most of the philosophical works in this context advocate for a communal interpretation of the meaning of justice, such as the ''relational theory of justice'' and ''Ubuntu justice as fairness.'' The author argues that this foundation of justice in the community undermines the self, which is a major problem with these theories. As an attempt to go beyond communitarianism in African thought, the book recognizes other philosophical frameworks for elaborating the meaning of justice in ordinary people''s experience, such as vitalism, theism, ubuntuism, and semantic framework. The author opts for a reconstructed ubuntu-based theory of the meaning of justice that reflects the traditional African experience and recuperates ''valuing self-existence'' and ''valuing other-existence'' as its foundations. The book further identifies the centrality of rights in defining justice intraditional African communities.

This book investigates the ubuntu theory-based conception of virtue and moral character formation in the northern, western, and eastern regions of Africa, suggesting a critical reconstruction of ubuntu by conceptualising the four different forms of practices in moral character formation.

Arguing for the critical reconstruction of ubuntu virtue theory as more nuanced than simply the standard ubuntu normative virtue theories (which give priority to the community as the sole locus for understanding virtues and character formation in Africa), the book builds a comprehensive model of virtue and moral character formation that draws insights from the reconstructed notion of ubuntu and other theories within and beyond the African thought. Chapters feature experience from across Africa including Malawi, Zambia, Zimbabwe, Uganda, Kenya, and South Africa, and centre on topics such as traditional cultural views and practices, political systems in various nations, neoliberalist thought, and primary, secondary and tertiary education systems in Africa and further afield.

This is a valuable resource for scholars, academics, and postgraduate students, working in the fields of moral and values education, philosophy of education, and the theory of education more broadly. Those also interested in educational psychology may also find the volume of interest.

This book investigates the ubuntu theory-based conception of virtue and moral character formation in the northern, western, and eastern regions of Africa, suggesting a critical reconstruction of ubuntu by conceptualising the four different forms of practices in moral character formation.

Arguing for the critical reconstruction of ubuntu virtue theory as more nuanced than simply the standard ubuntu normative virtue theories (which give priority to the community as the sole locus for understanding virtues and character formation in Africa), the book builds a comprehensive model of virtue and moral character formation that draws insights from the reconstructed notion of ubuntu and other theories within and beyond the African thought. Chapters feature experience from across Africa including Malawi, Zambia, Zimbabwe, Uganda, Kenya, and South Africa, and centre on topics such as traditional cultural views and practices, political systems in various nations, neoliberalist thought, and primary, secondary and tertiary education systems in Africa and further afield.

This is a valuable resource for scholars, academics, and postgraduate students, working in the fields of moral and values education, philosophy of education, and the theory of education more broadly. Those also interested in educational psychology may also find the volume of interest.

This book offers a new way of doing African philosophy by building on an analysis of the way people talk. The author bases his investigation on the belief that traditional African philosophy is hidden in expressions used in ordinary language. As a result, he argues that people are engaging in a philosophical activity when they use expressions such as taboos, proverbs, idioms, riddles, and metaphors.

The book differs from other works in African philosophy in the sense that it does not claim that Africans have a philosophy as is commonly done in most studies. Rather, it reflects and unfolds philosophical elements in ordinary language use. The book also builds African Conception of beauty and truth through the study of language.

This book explores both the existence and prevalence of addiction in South and East Africa, departing from traditional assumptions about addiction in the region. The authors employ an interdisciplinary approach to understand the actual prevalence of addiction and the forms it takes in South and East Africa. The book also addresses the perceptions and conceptualisation of addiction in the region, in addition to discussing specific issues related to drug and alcohol abuse and addiction, social media addiction, and sex addiction.

This book investigates ‘capitalism and freedom’—the guiding forces of many political systems—in African philosophy. It builds on classical and neoliberal capitalism rooted in private property and freedom, and argues for the presence of these elements in the traditional and modern African political systems. The author argues that while these elements are partly imported from Western capitalists, they are equally traceable in African traditional political systems. Kayange argues that African politics is marred by a conflict between embracing capitalism and freedom (individualism), on the one hand, and socialism founded on African communitarianism and communist ideas, on the other. This conflict has affected policy development and implementation, and has significantly contributed towards the socio-economic and ethical crises that are recurrent in most of the African countries.

The main aim of this book is to discuss fundamental developments on the question of being in Western and African philosophy using analytic metaphysics as a framework. It starts with the two orthodox responses to the question of being, namely, the subject-verb-object language view and the rheomodic language view. In the first view, being is conceived through the analysis of language structure, where it is represented by subjects (particulars), objects, and relations (often universals). In the second view, there are different variations; however, the common idea is that the world''s structure is revealed in the root verb of terms. This suggests a holistic and dynamic conception of being, where everything is in a continuous process of action. The book builds on analytic philosophy and explores metaphysical concepts such as space-time, modality, causation, indeterminism versus determinism, and mind and body. The book shows that in both Western and African thought, (i) similarities in different studies confirm that philosophy is a universal activity, (ii) differences within a context and beyond confirm the perspectival nature of human knowledge as individuals attempt to interpret reality, and (iii) language influences the conceptualization of being in a particular area. One of the novel aspects is the development of visual and mathematical African models of space and time.

The book examines the meaning of justice in African political philosophy, building on the use-theoretical approach. Currently, most of the philosophical works in this context advocate for a communal interpretation of the meaning of justice, such as the ''relational theory of justice'' and ''Ubuntu justice as fairness.'' The author argues that this foundation of justice in the community undermines the self, which is a major problem with these theories. As an attempt to go beyond communitarianism in African thought, the book recognizes other philosophical frameworks for elaborating the meaning of justice in ordinary people''s experience, such as vitalism, theism, ubuntuism, and semantic framework. The author opts for a reconstructed ubuntu-based theory of the meaning of justice that reflects the traditional African experience and recuperates ''valuing self-existence'' and ''valuing other-existence'' as its foundations. The book further identifies the centrality of rights in defining justice intraditional African communities.