Outline of An African Epistemology (original) (raw)
Related papers
Themes, Issues and Problems in African Philosophy, 2017
A theory of knowledge essentially outlines the criteria by which a cognitive agent understands reality. Traditional Western accounts of knowledge have presented knowing as an "impersonal activity" in which the object of cognition imposes itself on the cognitive agent, therefore, advocating the view that knowledge is the accurate representation of reality by the knowing agent. The dynamics of this position largely rest on the ontological conception that separates the object of knowledge from the subject of knowledge. Contrary to this position, cognition involves much more than an independent object out there imposing itself on the consciousness of a knowing subject or cognitive agent. Other variables like, the condition of being of the cognitive agent, environmental, and social factors, play a role in the process of cognition and ultimately define and justify the cognitive claims of the cognitive agent. This paper, "Outline of An African theory of knowledge" argues within the context of the latter and upholds that there is a distinctive way in which the African mind perceives, understands, and justifies its epistemic claims. This process of cognition, without prejudice to the universality of knowledge, emphasizes and defines what knowledge entails for the African. It notes the African ontological conception of a continuum as the matrix on which this theory of knowledge is developed. It is a critical assessment of that which constitute an African theory of knowledge.
Epistemology in African Thought: Theory and Language
Journal of Literature, Languages and Linguistics, 2020
This work presents epistemology in African thought system as it is informed by theory and language. Numerous problems faced in Africa on how we know what we know and the power of sustaining knowledge becomes clearer as we define knowledge in the question of ontology and metaphysics. The African nations have been termed as not been able to produce written historical documents until recent times. This thought seems to downgrade African theory of knowledge even with it deep seated languages of meaning. To foster an understanding of African theory of knowledge, we employ African epistemology in theory and in language which informed ontology and metaphysics. This work utilizes primary and secondary sources while deploying any useful materials and journals articles on African theory of knowledge, language, ontology and metaphysics. This study linked up the African theory of knowledge with historical search that connect African thought system as we found that African epistemology lies in and beneath the statuesque of African though system. We conclude that in the context of Africa epistemology in theory and language, each culture have a philosophical position that are articulated by its gifted individuals in any given society.
ON THE EXISTENCE OF AN AFRICAN EPISTEMOLOGY
This paper focuses on the attempt to expose the existence of an African epistemology as given by Barry Hallen from an extensive research on the culture of the Yoruba tribe of Nigeria
Grappling with Misconception: The Role Epistemology Plays on the Debate of African Philosophy
Journal of Philosophy, Culture and Religion, 2021
This article mainly sought to discuss the role epistemology plays on the debate of African Philosophy. The search for knowledge on the existence of African philosophy have proven to the fact that African philosophy exists. This was made possible by the instrumentality of black Africans who went into serious research for more than five decades, gleaning for materials to show for the reality of African identity. The steps by the black African scholars give reason to the fact that there was the existence of African philosophy. Whatever we consider as philosophical has a lot to do with human reflection on the experience of a society, group or an individual. This reflection is necessitated what we earlier referred to as wonders about compelling problems of life and existence. Such reflection must be critical and logical. As long as anybody or group meets these requirements such a person or group can be said to engage in what is called philosophy. The implication is that whenever our activities conform to the requirements stipulated above, such an activity performed by Africans or those lovers of Africa is called African philosophy. Hence, I submit that what African philosophy is, involves the application of the above categories of conceptual analysis, logic, criticism, and synthesis to the reflections on issues that are of paramount importance to the African needs and ways of life.
Appraisal of African Epistemology in the Global System
Prior to colonialism, Africans as every other people with common identity and culture had their peculiar way of attaining knowledge and confronting life issues. However, with the dawn of western expansionism, westernoriented mode of behaviour and knowledge acquisition became objectified and universalized. Consequently, any form of knowledge that did not conform to the western model was deemed irrational and unworthy of scholarship. Since the ostensible decolonization of the continent after independence, education in Africa remains western oriented. Outsiders, as well as some Africans, dismiss African-oriented epistemology as being unscientific and delusory. Albeit the debasement of African epistemology has become somewhat obsolete, mainstream epistemological considerations rely hugely on western oriented and universalized form of knowledge acquisition. Beyond the purported 'unscientific' nature of African epistemology, this research underscores that powerful nations delineate what constitute valid knowledge worthy of pursuit and what is not. Beside its holistic nature, the intuitive, religious and mythological perspectives in the consideration of African epistemology are justified and deserving to be considered in contemporary education system and epistemological discourses. Any attempt at considering knowledge under the lens of western-oriented epistemology alone, is a procrustean reductionism. A better decolonization of the continent can be achieved with the transformation of the mindset of Africans to appreciate their indigenous form of knowledge and incorporate it in contemporary education and epistemological discourses. Additionally, Africans ought to develop their socio-economic and political system to give the continent a reasonable power-base to assert itself and its epistemological views in the global system.
ewanlen. A Journal of Philosophical Inquiry, 2017
The quest for the certainty of knowledge claim cut across cultures and philosophies. African philosophy is no exception. It covers the conceptual development of thought in such areas as logic, epistemology, ethics, metaphysics, aesthetics and axiology. This paper examines relational nature of human minds in African epistemology, meaningfully contending the culture of solipsism. African epistemology recognises the attainment of knowledge beyond the domain of physicality and affirms the recognition of the interconnectedness or interdependency of minds. The paper however does not focus on the perennial issue in philosophy of the existence of other minds because this problem hardly arises within African thought systems due to the interconnectedness of entities, an interconnectedness that dissolves the problem of whether that to which a being is connected exists.
The Prospects of the Method of Wide Reflective Equilibrium in Contemporary African Epistemology
South African Journal of Philosophy, 2021
This paper makes a case for wide reflective equilibrium in doing African epistemology. It argues that on the issue of formulating a viable theory of knowledge, such an approach is more promising than the extant dominant approaches, namely, the method of ethno-epistemology and the method of particularistic studies. More specifically, wide reflective equilibrium articulates a proper balance between philosophy and culture and endows a theory of knowledge with multiple sources of normativity.
African Metaphysics Epistemology and a New Logic A Decolonial Approach to Philosophy
South African Journal of Philosophy, 2024
Colonial history in Africa is marked by the forceful imposition of Western education and knowledge systems. This led to the establishment of Western education as the dominant and superior form of knowledge in Africa, while indigenous African knowledge systems, cultures and traditions were marginalised and labelled as inferior. The colonisers and certain Western scholars disparaged African knowledge systems, dismissing them as "incomprehensible magical and idolatrous practices of subhuman savages" (Santos 2007, 51). Colonial actors deliberately degraded African knowledge systems, branding them as local and traditional, while actively imposing Western knowledge systems as the norm to be adhered to. This hegemonic influence persists to the present day. To this end, much of African scholarship centres on challenging colonial influences by scrutinising and rectifying misconceptions about Africa, including African scholars Jonathan Chimakonam and Uchenna Ogbonnaya's book entitled African Metaphysics, Epistemology, and a New Logic: A Decolonial Approach to Philosophy, which seeks to dispel myths about Africa by examining and correcting colonial influences. The book underscores the importance of decoloniality by advocating for authentic African voices. In essence, it strives to spark a deep and individualised engagement with African philosophical ideas, rooted in a decolonial perspective and informed by unique ontological principles. In the book, Chimakonam and Ogbonnaya describe decoloniality as an intellectual programme aimed at dismantling colonial mechanisms that have affected various aspects of society. Chimakonam and Ogbonnaya explore various significant themes. In addition to the general introduction that delves into conversational thinking, emphasising the collective epistemic suppression suffered by marginalised groups and highlighting the importance of conversational thinking in reconciling opposed variables and its role in analysing and justifying basic principles of African systems of thought, the book is divided into two main parts. Part One focuses on African metaphysics, while Part Two focuses on African epistemology. Part One is divided into six chapters, which include African metaphysics, the theory of nmekọka metaphysics, metaphysical themes in consolation philosophy, ụwa ontology, ibuanyidanda ontology and the ontology of personhood. In this part, the authors introduce Ezumezu logic, offering a distinct approach to philosophical reasoning within the African context. The authors engage with various African metaphysical concepts, including nmekọka metaphysics, ibuanyidanda ontology and ụwa ontology, providing insights into these ideas within the African philosophical framework. Prominent programmes with ethnocentric commitments such as Placide Tempel's Bantu philosophy, Alexis Kagame's Bantu-Rwandese philosophy and Mogobe Ramose's ubuntu philosophy are explored. In addition, Ada Agada's metaphysical system is discussed, focusing on the purpose of life and the concept of consolation achieved through joy and sadness. Part Two is divided into three chapters, entitled "Curating Some Epistemological Ideas in African Philosophy", "Towards an African Theory of Knowledge" and "The Theory of Cogno-Normative Epistemology: Formulation II". In this part, African epistemology is explored as a fundamental aspect of African philosophy, essential for understanding reality and knowledge from an African perspective. According to the authors, the prefix "African" in epistemology emphasises the contribution of African philosophical insights to the broader knowledge enterprise, countering earlier negative impressions about African philosophical capabilities. The authors aim to fill a gap in the existing literature by rigorously addressing the methodological and logical challenges inherent in unravelling the basic principles that define African epistemology. They examine how knowledge is acquired and justified in African philosophical contexts.
Epistemology, African Scholarship in Human and Social Sciences and demands from African Societies
Anthropology
This paper is a reassesses anthropological methods and frames broad epistemological question on knowledge production and distribution. Sampling published materials, it argues that the fundamental question African scholarship faces in the African Studies is the recourse to an outdated epistemology of comparative methods meant to serve the western views of otherness. Using Anthropological Hermeneutics would help lighten problems of comparison and lead other forms of knowledge. With that background and questioning the fundamentals of the intellectual property right, the paper concludes that knowledge is to be a public good, paid by society and should be accessible to all.
Epistemological Issues in African Higher Education
African Higher Education in the 21st Century, 2020
Introduction: Knowledge and Higher Education on the African Continent Higher education, and education generally, is a prime site for the transmission, facilitation, development and production of knowledge. This is a truism bordering on platitude. Universities, in particular, are defined in terms of the generation of knowledge. The debate over whether knowledge should be regarded as instrumental, for example in terms of personal or social progress, advancement and transformation, or whether it should (also) be treated as valuable in and for itself indicates only one of many epistemologically charged concerns in African higher education. In this chapter, I aim to provide an overview of a few of the epistemological issues that have arisen over the past few decades concerning higher education on the African continent. First and foremost, the ideas of indigenous (local, traditional) knowledge and knowledge systems, and related ideas like African ways of knowing have received a great amount of attention. The claim is that indigenous knowledge, African ways of knowing, etc. have been rejected, ignored, undervalued, or colonised1-that is, exploited for Western (or Northern) ends and purposes. Second, the notions of diverse epistemologies and epistemological diversity have had both broad and deep coverage, especially in terms of the training, the socialisation into research, received by postgraduate, notably doctoral students in African universities. There is some ambiguity here, in that "epistemological diversity" has been employed, variously, to refer to beliefs and belief systems; methodological diversity, or diversity in research method(ologie)s; diversity of research questions; diversity of researchers and their cultures; and varieties of theoretical knowledge, and knowledge perspectives. What is arguably characteristic of African conceptions of knowledge is a strong relational element that is also found in African ontology and ethics. Coming to know is understood as a process of persons developing insights about one another and with all that exists. This indicates not only an intimate relationship between knower and known, between what it is to know and what it is to be known but in effect also a communalist understanding of knowledge: I know because we know. Or, a knower is a knower because of other knowers.