African Philosophy: Critical Perspectives and Global Dialogue – serie

Kwame Nkrumah is globally recognized as a foremost pan-Africanist strategist and statesman. He is less widely acknowledged as a philosopher, in spite of his considerable philosophical training, seminal contribution to African political theory, and incisive critique of the ethics of international relations. Consciencism has the distinctive status of being the only published book that Nkrumah consciously meant to be a work of his philosophy, yet it has failed to attract the focused attention of philosophers.The chapters in Disentangling Consciencism: Essays on Kwame Nkrumah’s Philosophy critically explore the metaphysical, ethical and political thought expressed in Consciencism. In doing so, they broaden our understanding of his philosophical ideas and their relevance for effective African contribution to thought in a contemporary world in which Africa increasingly totters on the margins of international affairs. In much of current moral and political thinking, there is a tendency to universalize liberal values and neglect non-Western philosophical perspectives. At the same time, global normative thinking is overwhelmingly applied in non-Western contexts. Writing from across three continents, the contributors to this volume establish greater intellectual connection among African, Asian and Western academics, and their chapters offer explicit perspectives on the value of Nkrumah’s philosophy, and on the conceptual basis of early post-colonial public policy options in Africa. A valuable appendix provides the text of speeches delivered at the 1964 launch of Consciencism.With insights into numerous dimensions of Nkrumah’s philosophy, this volume will be of particular interest to students and scholars of philosophy—especially of non-Western metaphysical, moral and political thought—and to anyone working in the history of African political theory.

Many have argued that ubuntu was a formative influence on the post-apartheid Truth and Reconciliation Commission (TRC), South Africa’s famous transitional justice mechanism. A Discourse on African Philosophy: A New Perspective on Ubuntu and Transitional Justice in South Africa challenges and contextualizes this view in a way that not only provides new findings and reflections on ubuntu and the TRC, but also contributes to the field of African philosophy. One of Christian B. N. Gade’s key findings, founded on qualitative interviews in South Africa, is that some former TRC commissioners and committee members question the importance of ubuntu in the TRC process. Another is that there are several differing and historically developing interpretations of ubuntu, some of which have evident political implications and reflect non-factual and creative uses of history. Thus ubuntu is not a shared cultural heritage, in the ethnophilosophical sense of a static property characterizing a group. In fact, throughout this book Gade argues that the ethnophilosophical approach to African philosophy as a static group property is highly problematic. Gade’s research presents an alternative collective discourse on African philosophy (“collective” in the sense that it does not focus on any single individual in particular) that takes differences, historical developments, and social contexts seriously.This book will be of interest to scholars in African philosophy, transitional justice, politics and cultural heritage, and law in South Africa.

Many have argued that ubuntu was a formative influence on the post-apartheid Truth and Reconciliation Commission (TRC), South Africa’s famous transitional justice mechanism. A Discourse on African Philosophy: A New Perspective on Ubuntu and Transitional Justice in South Africa challenges and contextualizes this view in a way that not only provides new findings and reflections on ubuntu and the TRC, but also contributes to the field of African philosophy. One of Christian B. N. Gade’s key findings, founded on qualitative interviews in South Africa, is that some former TRC commissioners and committee members question the importance of ubuntu in the TRC process. Another is that there are several differing and historically developing interpretations of ubuntu, some of which have evident political implications and reflect non-factual and creative uses of history. Thus ubuntu is not a shared cultural heritage, in the ethnophilosophical sense of a static property characterizing a group. In fact, throughout this book Gade argues that the ethnophilosophical approach to African philosophy as a static group property is highly problematic. Gade’s research presents an alternative collective discourse on African philosophy (“collective” in the sense that it does not focus on any single individual in particular) that takes differences, historical developments, and social contexts seriously.This book will be of interest to scholars in African philosophy, transitional justice, politics and cultural heritage, and law in South Africa.

In The Rule of Law and Governance in Indigenous Yoruba Society, John Ayotunde Isola Bewaji has two main goals. The first is to provide an exploration of aspects of indigenous Yoruba philosophy of law. The second is to relate this philosophy of law to the Yoruba indigenous traditions of governance, with a view to appreciating the relevance of the Yoruba traditions of law and governance to contemporary African experiments with imported Western democracy in the 21st century. This book is devoted to what can be described as a juridical forensic investigation of Nigeria’s predicament of developmental deficit, leading to gross and unconscionable impoverishment of large segments of the population, in the midst of so much natural resources and abundant human capital, using Yoruba indigenous legal traditions as reflective template. Bewaji urges that Africa has to take seriously the necessity of obedience, observance, enforcement and operation of law as no respecter of persons, groups, affiliations and pedigrees as was in the case in the societies founded by our ancestors, rather than the present scenario whereby the highest bidder procures semblances of justice from a crooked system of common law which was never designed to be fair, equitable and just to the disadvantaged in society.

Recognizing philosophy’s traditional influence on—and literature’s creative stimulus for—sociopolitical discourses, imaginations, and structures, African Philosophical and Literary Possibilities: Re-readingthe Canon, edited by Aretha Phiri, probes the cross-referential, interdisciplinary relationships between African literature and African philosophy. The contributors write within the broader context of renewed interest in and concerns around epistemological decolonization and to advance African scholarly transformation . This volume argues that, in their convergent ideological and imaginative attempts to articulate an African conditionality, African philosophy and literature share overlapping concerns and aspirations. In this way, this book engages and examines the intersectional canons of these disciplines in order to determine their intra-continental epistemological transformative possibilities within broader, global societal explorations of the current moment of decolonization. Where much of the scholarship on African philosophy has focused on addressing issues associated with the postcolonial task of African self-assertion in the face of or against Euro-modernist hegemony, this innovative book project shifts the focus and broadens the scope away from merely discoursing with the global North by mapping out how philosophy and literature can be viewed as mutually enriching disciplines within and for Africa.

Derrida and Africa takes up Jacques Derrida as a figure of thought in relation to Africa, with a focus on Derrida’s writings specifically on Africa, which were influenced in part by his childhood in El Biar. From chapters that take up Derrida as Mother to contemplations on how to situate Derrida in relation to other African philosophers, from essays that connect deconstruction and diaspora to a chapter that engages the ways in which Derrida—especially in a text such as Monolingualism of the Other: or, the Prosthesis of Origin—is haunted by place to a chapter that locates Derrida firmly in postapartheid South Africa, Derrida in/and Africa is the insistent line of inquiry. Edited by Grant Farred, this collection asks: What is Derrida to Africa?, What is Africa to Derrida?, and What is this specter called Africa that haunts Derrida?

Derrida and Africa takes up Jacques Derrida as a figure of thought in relation to Africa, with a focus on Derrida’s writings specifically on Africa, which were influenced in part by his childhood in El Biar. From chapters that take up Derrida as Mother to contemplations on how to situate Derrida in relation to other African philosophers, from essays that connect deconstruction and diaspora to a chapter that engages the ways in which Derrida—especially in a text such as Monolingualism of the Other: or, the Prosthesis of Origin—is haunted by place to a chapter that locates Derrida firmly in postapartheid South Africa, Derrida in/and Africa is the insistent line of inquiry. Edited by Grant Farred, this collection asks: What is Derrida to Africa?, What is Africa to Derrida?, and What is this specter called Africa that haunts Derrida?

Ifeanyi Menkiti’s articulation of an African conception of personhood—especially in “Person and Community in African Traditional Thought” —has become very influential in African philosophy. Menkiti on Community and Becoming a Person contributes to the debate in African philosophy on personhood by engaging with various aspects of Menkiti’s account of person and community. The contributors examine this account in relation to themes such as individualism, communalism, rights, individual liberty, moral agency, communal ethics, education, state and nation building, elderhood and ancestorhood. Through these themes, this book, edited by Edwin Etieyibo and Polycarp Ikuenobe, shows that Menkiti’s account of personhood in the context of community is both fundamental and foundational to epistemological, metaphysical, logical, ethical, legal, social and political issues in African thought systems.

In going beyond African socialism and consensual democracy’s use of communitarianism, Bernard Matolino demonstrates that there is a mode of understanding communitarianism that need not necessarily be traditionalist. It is from this ever-evolving communitarian notion that an African-rooted form of democracy may arise. Such a democratic theory is one that seeks to prioritize reality and factors that have shaped and continue to shape current experience of life on the African continent. The work advocates a new mode of communitarianism, without the idealism of traditional foundations of kin connections and one which takes the ontological equality of the community and the individual. Such a communitarian outlook will secure the basic requirements of democratization without abdicating its communitarian responsibility. The communitarian democratic theory advocated here takes seriously the particular situation of each individual and yet points out the need to appreciate the inevitability of the connections among the same individuals.

Partiality and Impartiality in African Philosophy fills the lacuna in African philosophy literature on the inherent tension between requirements of partiality (favoritism) and impartiality (equality). Motsamai Molefe deploys two strategies to philosophically resolve the tension between partiality and impartiality. The first strategy involves applying the moral theories of Kwasi Wiredu, Thaddeus Metz, and Kwame Gyekye to the problem. Finding their views useful in some ways and seriously limited in others, Molefe turns to the second strategy in which he invokes the salient normative concept of personhood in African cultures. Molefe argues that the concept of personhood adjoins theories of human dignity and moral perfection (virtue). The major insight that emerges is a robust ethical theory qua personhood that accommodates both partiality and impartiality. He grounds requirements of impartiality on human dignity, which operates largely as a macro-ethical concept that normatively informs the character of our social institutions (politics). Politics is characterized by fairness, equality, and impartiality. Partiality (the agent-and-other-centred forms of it) is directly connected with the agent’s chief moral duty to achieve her own virtue (moral perfection), which operates as a micro-ethical concept. These two kinds of moral partialism, self-favoritism and close ties such as family, are justified by appeal to the project's view, instead of the individuals-and-relationships view typically invoked to justify moral partiality in the literature.

Rethinking Sage Philosophy: Interdisciplinary Perspectives on and beyond H. Odera Oruka discusses a variety of aspects of Henry Odera Oruka’s sage philosophy project, rethinking it with a view to current demands and recent debates in scholarship across several disciplines. Edited by Kai Kresse and Oriare Nyarwath, the collection engages perspectives and interests from within and beyond African philosophy and African studies, including anthropology, literature, postcolonial critique, and decolonial scholarship. The chapters focus on: studies of women sages; sage philosophy in relation to oral literature; an Acholi poem on 'being human' in context; takes on aesthetics and gender in Maasai thought; a comparative discussion of Oruka’s and Gramsci’s approaches to the relevance of philosophy in society; a critical review of method; a comparative discussion dedicated to the project of decolonization, with a South African case study; and a conceptual reconsideration of Oruka's understanding of sages, presenting the 'pragmatic sage' as typical of the late phase of the sage philosophy project.

A 2023 Choice Reviews Outstanding Academic TitleAfrica beyond Liberal Democracy: In Search of Context-Relevant Models of Democracy for the Twenty-First Century explores possible future trajectories of democratization on the continent. At the dawn of political independence in the late 1950s and early 1960s, many countries in Africa set out with liberal democratic constitutions. However, these were quickly dismantled by civilian regimes that turned their countries into one-party autocracies, or by military coups that set aside the constitutions altogether. The 1990s saw an attempt at reverting to competitive multi-party politics through the so-called second-generation constitutions, but these are again being dismantled by civilian autocracies and military juntas.In this collection, edited by Reginald M. J. Oduor, African and Africanist scholars examine the view that what has failed in Africa is liberal democracy rather than democracy as such, because liberal democracy arose in an individualist socio-political Western context that is significantly different from the communalist milieu of African societies. The contributors, from a variety of disciplines in the humanities and social sciences, andbased in South Africa, Zimbabwe, Kenya, Uganda, Tanzania, Nigeria, Ghana, India, Sweden, and Finland, present a range of perspectives on possible directions for context-relevant models of democracy in the various countries of Africa in the twenty-first century.

A 2023 Choice Reviews Outstanding Academic TitleAfrica beyond Liberal Democracy: In Search of Context-Relevant Models of Democracy for the Twenty-First Century explores possible future trajectories of democratization on the continent. At the dawn of political independence in the late 1950s and early 1960s, many countries in Africa set out with liberal democratic constitutions. However, these were quickly dismantled by civilian regimes that turned their countries into one-party autocracies, or by military coups that set aside the constitutions altogether. The 1990s saw an attempt at reverting to competitive multi-party politics through the so-called second-generation constitutions, but these are again being dismantled by civilian autocracies and military juntas.In this collection, edited by Reginald M. J. Oduor, African and Africanist scholars examine the view that what has failed in Africa is liberal democracy rather than democracy as such, because liberal democracy arose in an individualist socio-political Western context that is significantly different from the communalist milieu of African societies. The contributors, from a variety of disciplines in the humanities and social sciences, andbased in South Africa, Zimbabwe, Kenya, Uganda, Tanzania, Nigeria, Ghana, India, Sweden, and Finland, present a range of perspectives on possible directions for context-relevant models of democracy in the various countries of Africa in the twenty-first century.

This book creates (on the one hand) and explores (on the other hand) philosophies of African development suitable for Black sub-Saharan African countries. As an academic discipline focused on thought informed by indigenous moral values among Black peoples in the sub-Saharan region, African political philosophy involves philosophizing normatively about government by traditional Black African people with the aim of advancing a better African society. African political philosophy does not mean that its themes, views, concepts, and approaches are exclusively African. It also does not mean that only thinkers in Africa could hold these concepts, nor does it mean that all African thinkers hold the same views. “African” is used geographically in African political philosophy to demarcate certain perspectives that are unique to sub-Saharan African thought and practice that tend not to be the case elsewhere. An African political and economic philosophy should address the origin and method of political power, the guarantee of human and civil liberties, and how economic goods are generated and distributed in African societies. Africapitalism, as a new economic philosophy, obviates the inadequacies in Afrisocialism and offers an option for an African economic philosophy. Edited by Ephraim-Stephen Essien and Frank Aragbonfoh Abumere, the contributors to African Political and Economic Philosophy with Africapitalism: Concepts for African Leadership ask the question: can a neo-Afrisocialism offer anything good for the Africa?

Mabogo P. More’s understanding of philosophical anthropology as the project that is concerned about the human question profoundly impacted how he accounted for the very idea of a black point of view. This book investigates how More’s extended thought generatively engages in themes like the name, principle, antiblackness, blackness, and Azania. With a Black and decolonial intertextuality, it explores ways in which More viewed philosophy not as an abstraction, but as a concrete and material project, one he sought to turn toward calls for justice, for challenging the antiblackness that pervaded post-1994 South Africa, and for a liberated Azania. Demonstrating just how much the South African experience can contribute to the often North-American-centered field of Black studies, the book shows how a politics centered on Black social interests must navigate between the temptations of Marxism and liberalism in order to find its own way towards liberation. At the long arc of the human question, which is at the core of philosophical anthropology, More’s extended thought makes a case for being-black-in-the-world as opposed to being-black-in-an-antiblack-world.

In The Problematics of Enlightenment: Human Reason, North African Philosophy, and the Global South , Mourad Wahba explores the relevance of the philosophy of the Enlightenment to contemporary issues in Egypt and the Global South more generally. Wahba provides a historical account of the reception of Enlightenment philosophical discourse in the Arabic-speaking world through the study of the work of Rifa?a al-Tahtawi, Muhammed Abdu, Farah Antun, Abbas Mahmoud al-?Aqqad, and Louis Awad. Wahba argues that the claim that human reason is the ultimate source of justification—trumping the authority of inherited social institutions and the claims of historical revelation—is a universalizable principle whose actualization would make progress possible in Egypt and elsewhere. This book, translated by Zeyad el Nabolsy, provides Anglophone readers access to a philosophy from the Global South that does not take the alleged Eurocentrism of Enlightenment philosophies as its central problematic. Moreover, Wahba is concerned with situating the problems that emerge in the context of contemporary Arabophone North African philosophy in the larger context of African philosophy, including engagement with the work of Senghor and Nkrumah.

In Menkiti’s Moral Man, Oritsegbubemi Anthony Oyowe offers an original interpretation of Ifeanyi Menkiti’s conception of person, one that has significant implications for his metaphysics and moral philosophy. Menkiti holds that one is not born a person but becomes a person in a linguistic and cultural community, denies that the mere possession of intrinsic properties makes one a person, and maintains that personhood is defined by the community. This last process consists in the community socially recognizing as person one who has been incorporated into society and has successfully carried out a range of obligations linked to social roles and positions. On the one hand, Oyowe clarifies the role of intrinsic properties in Menkiti's account by arguing that for Menkiti, moral agency and personhood do not coincide. One is a moral agent but not a person in virtue of being rational, free, and endowed with a moral personality. On the other hand, he clarifies the sense in which the community makes one a person by drawing on principles of social ontology to explain how by adopting certain attitudes and practices a community constitutes its members as persons.This interpretation has the potential to illuminate a range of problems raised in response to Menkiti’s conception of person.

A 2023 Choice Reviews Outstanding Academic TitleBeauty in African Thought: A Critique of the Western Idea of Development investigates how the concept of beauty in African philosophy and related qualitative social sciences may contribute to a richer intercultural exchange on the idea of development. While working within frameworks created in post-colonial and arguably neo-colonial times, African thinkers have reacted against the mainstream view that restricts the meaning and scope of good development to economic growth and western-style education. These thinkers have worked toward a critical self-understanding of the potentials inherent in cultural, spiritual, and political traditions since pre-colonial times. Edited by Bolaji Bateye, Mahmoud Masaeli, Louise Müller, and Angela Roothaan, this collection explores branches of thought from wisdom or oral traditions to political thought and philosophy of culture. This book is urgent reading material for any policy maker, scholar, or student wishing to attend to the voices of African(ist) thinkers who search for alternative approaches to global questions of development in a time of climate change and increasing socio-economic inequality.

Well-Being in African Philosophy: Insights for a Global Ethics of Development, edited by Bolaji Bateye, Mahmoud Masaeli, Louise Müller, and Angela Roothaan, explores the notion of well-being in African and intercultural philosophy and its insights into global ethics of development. Drawing from longstanding debates on communitarianism in the context of personhood in African philosophy, as well as those in intercultural philosophy, the diverse contributors present manifold ways to philosophize about well-being from African contexts. Hailing from sub-Saharan Africa, Europe, and the Middle East, they address questions of human well-being related to the major global challenges of our time, such as climate change and socio-economic, gender, and racial inequality in society, education, and organization. This collection, building on the work of African independence philosophers as well as oral traditions from a critical development studies perspective, offers fresh views on well-being, development, and morality, thus contributing to global ethics from an African vantage point.

Odera Oruka and the Human Minimum: An African Philosopher’s Defense of Human Dignity and Environment considers the work of Odera Oruka (1944–1995)—arguably one of the finest philosophers in Africa—by analyzing his major practical contribution to philosophy from a practical point of view. Odera Oruka is well known for his sage philosophy, but his “practical philosophy” has received less attention. This book situates Oruka within philosophical discourses of justice, human rights, ethical duty, ecology, humanism, and politics. A thread that ties these questions together is Oruka’s argument for the right to a human minimum, defined by three basic human needs: physical security, subsistence, and health care. Michael Kamau Mburu explores how these three taken together constitute the most basic and necessary (though not sufficient) right, and how establishing this right is a means to ensuring human dignity, which is a condition for global justice. The book also expounds and applies some ethical values and philosophies from Africa—such as “ubuntu” or humanness—to clarify, defend, and promote human dignity without jeopardizing the environment.

African Philosophical Adventures presents African philosophy as a convergence wherein what is African, what is philosophy, and what is an adventure enter an inter-relational and reciprocal process, each giving birth to the others. Philosophy, whether African or non-African, is an open-ended process. There is no finality in what it says about itself or about the subject matter that it investigates. John Murungi uses this sense of philosophy to guide the chapters in this book. The word “adventure” bears this sense of philosophy, and the same time informs what is to be understood as African philosophy. The singularity of African philosophy, as well as its link to other branches of philosophy, is subject to adventure. Readers of this book who are themselves adventurers in the world of philosophy will benefit greatly. For those who are not already so, it will be an invitation to undertake such an adventure.

A Post-Colonial Reconstruction of Africa surveys the significant reconstruction work undertaken in the social and political organization of sub-Saharan African society in the decades following the colonial interruption and subjects these efforts to rigorous criticism in order to establish whether they can carry the weight of modernization efforts in Africa. To examine the significant trends, it highlights the work of African intellectuals such as Kwasi Wiredu, Kwame Gyekye, Paulin Hountondji, Kwame Nkrumah, Anthony Appiah, Ato Sekyi-Otu, and Bernard Matolino. Pieter H. Coetzee argues that reconstruction inspired by traditional communitarian systems of social organization, including the modified form presented by Matolino, do not adequately do justice to the liberty aspirations of individuals in an era when the demand for increased democratization has become globally paramount. Reconstruction efforts inspired by appeal to native traditions of liberalism, including native conceptions of individual rights, fare better in this regard. However, current reconstruction efforts have done little to rescue Africans from the negative economic effects of colonialism and neo-colonialism and fail to alleviate self-perception problems created by Western racism. Appiah’s cosmopolitan option and Sekyi-Otu’s left universalism are notable exceptions.

Mabogo P. More's understanding of philosophical anthropology as the project that is concerned about the human question profoundly impacted how he accounted for the very idea of a black point of view. This book investigates how More's extended thought generatively engages in themes like the name, principle, antiblackness, blackness, and Azania. With a Black and decolonial intertextuality, it explores ways in which More viewed philosophy not as an abstraction, but as a concrete and material project, one he sought to turn toward calls for justice, for challenging the antiblackness that pervaded post-1994 South Africa, and for a liberated Azania. Demonstrating just how much the South African experience can contribute to the often North-American-centered field of Black studies, the book shows how a politics centered on Black social interests must navigate between the temptations of Marxism and liberalism in order to find its own way towards liberation. At the long arc of the human question, which is at the core of philosophical anthropology, More's extended thought makes a case for being-black-in-the-world as opposed to being-black-in-an-antiblack-world.

Foregrounding the historical movements of decolonization in African intellectual traditions, this book argues that the Yorùbá knowledge system grounds philosophy, history, and religious studies in aiyé, the incomprehensible world.Saheed Adesumbo Bello explores Orúnmìlà—the ancient legendary Yorùbá priest-scholar and philosopher as well as interpreter of the spiritual tradition of Ifá—as the central repository of the Yoruba people’s knowledge system. Orúnmìlà is also a way to demonstrate using a non-Eurocentric source that philosophical activity is culturally specific. Using a multi-disciplinary philosophical approach, Bello illustrates how disciplinary boundaries have prevented us from embracing endogenous powers, tolerating epistemological pluralism and value pluralism in today’s world. Situated in African philosophy, world philosophies, and world knowledge traditions, this book: (i) sources philosophical ideas from Ifá as a way of departing not only from Eurocentric sources, methods and concepts but also from colonial and neocolonial misconceptions of the Yorùbá knowledge system; (ii) decolonizes specific philosophical, historical, and religious/spiritual concepts in oratures and rituals of Òrìsà (the Yorùbá deities) and shows their contributions to the reciprocity of endogenous powers, governmental rationalities and practices, philosophical deceits and doubts, knowledge and value systems in the world; and (iii) draws examples from Ifá to elucidate the relevance of orality and multi-disciplinarity to studies in African philosophy, world philosophies, world knowledge traditions and value systems. Against a vast literature of colonial and neocolonial analysis that condemned these indigenous Yorùbá sources, like other indigenous sources, to marginalization, this book shows the significance of Ifá to decolonizing the Yorùbá nation, the African continent, and the world.