John Murungi – författare

This book is a philosophical inquiry into indigenous African legal ethics, asking what is African about African legal ethics?

Taking us beyond a geographical understanding of Africa, the author argues for an African legal ethics that is distinct from non-African African legal ethics which are rooted in Euro-Western constructions. De-silencing African voices on African legal ethics this book decolonizes the prevailing wisdom on legal ethics and broadens our understanding of how law in Africa bears on ethics in Africa or, conversely, on how ethics bears on law in Africa.

This book will be of interest to scholars of African philosophy, philosophy of law, and legal ethics.

This book is a philosophical inquiry into indigenous African legal ethics, asking what is African about African legal ethics?

Taking us beyond a geographical understanding of Africa, the author argues for an African legal ethics that is distinct from non-African African legal ethics which are rooted in Euro-Western constructions. De-silencing African voices on African legal ethics this book decolonizes the prevailing wisdom on legal ethics and broadens our understanding of how law in Africa bears on ethics in Africa or, conversely, on how ethics bears on law in Africa.

This book will be of interest to scholars of African philosophy, philosophy of law, and legal ethics.

The history of the human world has reached a stage where no philosophical community can any longer philosophize in isolation from other philosophical communities. The African philosophical community is not an exception and neither is any other philosophical community. There is a widespread notion in the West that philosophy originated in Greece and found its way throughout Europe, from where it migrated to Africa. This book argues that Philosophy did not migrate to African from anywhere but that it is radically native to all communities.

The chapters cover the erasure of African philosophy, African philosophical departures, the threat that Christianity has posed to African philosophy, African legal philosophy, African musical aesthetics and connections with classical philosophy. Arguing that the landscape of philosophy has a place not only for Africans but also for all human beings and that African philosophers are among the architects of this landscape, this book is an important read for scholars and students of African philosophy.

The history of the human world has reached a stage where no philosophical community can any longer philosophize in isolation from other philosophical communities. The African philosophical community is not an exception and neither is any other philosophical community. There is a widespread notion in the West that philosophy originated in Greece and found its way throughout Europe, from where it migrated to Africa. This book argues that Philosophy did not migrate to African from anywhere but that it is radically native to all communities.

The chapters cover the erasure of African philosophy, African philosophical departures, the threat that Christianity has posed to African philosophy, African legal philosophy, African musical aesthetics and connections with classical philosophy. Arguing that the landscape of philosophy has a place not only for Africans but also for all human beings and that African philosophers are among the architects of this landscape, this book is an important read for scholars and students of African philosophy.

Symbolic Landscapes presents a definitive collection of landscape/place studies that explores symbolic, cultural levels of geographical meanings. Essays written by philosophers, geographers, architects, social scientists, art historians, and literati, bring specific modes of expertise and perspectives to this transdisciplinary and interdisciplinary study of the symbolic level human existential spatiality. Placing emphasis on the pre-cognitive genesis of symbolic meaning, as well as embodied, experiential (lived) geography, the volume offers a fresh, quasi-phenomenological approach.

The editors articulate the epistemological doctrine that perception and imagination form a continuum in which both are always implicated as complements. This approach makes a case for the interrelation of the geography of perception and the geography of imagination, which means that human/cultural geography offers only an abstraction if indeed an aesthetic geography is constituted merely as a sub-field. Human/cultural geography can only approach spatial reality through recognizing the intimate interrelative dialectic between the imaginative and perceptual meanings of our landscapes/place-worlds. This volume reinvigorates the importance of the topic of symbolism in human/cultural geography, landscape studies, philosophy of place, architecture and planning, and will stand among the classics in the field.

The illumination of African philosophy offered in this volume leads to the illumination of philosophy in general. Illuminating arises as an essential task of philosophy, whether African or not. What is illuminated is not already there, but is constituted at the moment of illumination. This book invites the reader to participate in the illuminating work of philosophy and necessarily, thereby, to contribute to his or her own self-constituting self-illumination. Although the focus is on African philosophy, the book also bridges the gap between African philosophy and other branches. Today more than ever, a bridging philosophy is called for, and this book helps to meet that need.

This book poses philosophical questions such as who is an African and what Africa is, and seeks philosophical answers. In doing so, it contributes to the ongoing discourse on African philosophy. It addresses such issues as the African grounding of philosophy, the difference between African and Black philosophy, the African body, African art as expressed in and by Chiwara, the plight of African trees as the plight of Africans, and the symbolic meaning of Robben Island.