Revisiting Humanity’s Roots: Establishing Africana Philosophy’s Metaepistemological and Metaphilosophical Foundations (original) (raw)
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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.
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.
African Philosophy? Questioning the Unquestioned
Phronimon, 2021
African philosophy, at least the modern modality of its practice, is said to have been initiated by the overwhelming question concerning its existence: Is there an African philosophy? No doubt such radical questioning concerning "knowledges" from Africa is determined by an overarching, indeed imperial, definition of what is understood to be "philosophy"; in other words, this question sought to determine whether those knowledges from Africa fit the category of what is known to be "philosophy" in the Western world. In this paper, I deal with the historical question pertaining to the existence of an African philosophy and the present reiterations of this question. I begin in the first section with an interrogation of such questioning concerning doubt about African philosophy's existence: 1) to subvert the question and thereby undermine the basis of its questioning; 2) to examine the underlying structures of coloniality in Western philosophy and its colonising effects-showing how such a question is rooted in doubt, ignorance and power as functionaries of the European epistemological paradigm facilitating epistemological dominance; and 3) to use such questioning as a basis from which to develop an account of what African philosophy is.
The Uniqueness of African Philosophy
African Research Review, 2013
To Western scholars, Africa has no history no philosophy and as such do not possess the cognitive power of philosophizing. This falsehood has relegated Africa to the backdoor of world development and history. However, the history of world development reveals Africa as the cradle of world civilization. It becomes more glaring when we view development as multidimensional. In all facets of development, Africa and Africans have made Indexed African Journals Online: www.ajol.info tremendous contributions. Africans through their reflective attitudes to society, environment and nature have helped to add value to African societies and the world at large. This paper therefore, attempts at reflective activities (philosophy) thus adding value to our society (development). It also attempts to establish a historical foundation for its existence and how it has furthered development in various facets of human existence.
On Defining African Philosophy: History, Challenges and Perspectives
The definition of philosophy has remained a perenn ial philosophical problem and there is little agreement as to what it is. Rather , what many seem to agree on is the descriptions of philosophy, that is, what it encompasses which wil l provide the basis for our definition. In the same vein, it has been difficult to define what African philosophy is, rather most philosophers have contented themselves in describin g what African philosophy is. According to Sogolo, “the controversy over what constitutes an African ph ilosophy tends to dominate sometimes so much that it forms almost the entire content of the course” [1]. In this paper , the attempt is to say what African philosophy is, inspite of the seeming unending polemics in th e sphere and practice of African philosophy. In doing this, we shall start by attempting to describe and possibly define what philosophy i s. Subsequently we shall be in a position to define African philosophy by looking at the origin of the debate on African philosophy which was as a result of the charge of irrationality leveled against the Africans. Let us recall that many European scholars mostly anthropologists and sociologists in the like of E. Durkheim, Auguste Comte , James Frazer, Sigmund Fre ud, Malinowski, Max Muller, Herbert Spencer, Edward Tylor and even Levy Bruhl, have attempted to give an answer to what the African traditional world views were through thei r theories on religions of the primitive people. For instance, Levy Bruhl rejected the rationality of the primitive people and claim ed that they were largely pre-logical and that what their practices point to is a kind of symbolism. We reject the postulations of these scholars, which were largely anthropological, psychological and sociologi cal as the philosophy of the primitive people or Africans. In the same vein any attempt by contemporary African philosophers t o present a purely descriptive, conjectural account of the African worldv iew as African philosophy will also be rejected. We conclude that African philosophy consists in speculative, conceptual and analytical as well as the critical examination of the African traditional thought in the light of con
Contemporary African philosophy: emergent issues and challenges
OGIRISI: a New Journal of African Studies, 2016
In the opinion of some philosophers, African philosophy, vis-à-vis Western philosophy, African philosophy depicts no more than a particularist exemplar of the universal (Western) philosophy. This paper questions this assumption and demonstrates that, as a human undertaking, all philosophies remain context-dependent and cultureoriented. A contrary view ignores the proper nature of philosophy. A new phenomenon confronts currently confronts all comers to contemporary African philosophy: an expansive vision of African philosophical discourse. Contemporary African philosophers attempt to rethink the initial problems that confronted their pioneer counterparts. Whereas the pioneer African philosophers disputed one another on meta-philosophical issues about African philosophy, their successors, in their bid to give a novel response to those problems, end up introducing innovative frameworks, entirely fresh perspectives, new themes and solutions. As a consequence, they face new challenges. This paper underlines, in broad outline, some of the challenges and urges possible ways to their resolution.
AFRICAN PHILOSOPHY: A DEFINITION, EVALUATION AND NEW PROSPECTS 1
Horizons - A Journal of Philosophy, 2009
These are personal reflections on African Philosophy. The philosophy presents itself as a quest for identity after many historical events such as Colonialism and Slave Trade that made many doubt their identity and even self-worth. The reflection identifies some ambiguities and some challenges to the efforts of many African scholars in the area of African Philosophy.
People cannot ‘see’ states the same way that they can watch the sunrise in the morning or catch a glimpse of a butterfly floating above a petunia. From this perspective states are not a rigid, tangible form of reality but rather abstract, arbitrary lines drawn by human beings. The concept of a ‘state’, one could argue, is the biggest game of ‘imaginary friend’ (or foe) known to man. Searle (1995:2) gives another perfect example: ‘without the attribution of value, and the existence of financial institutions, a dollar bill or euro note would be nothing more than a piece of paper. As already suggested, sovereignty or the borders dividing states exist only by virtue of human agreement. It is human design and intent that shapes the material object into one with a specific meaning and use within a context.’ The frightening thing, however, is that sometimes these ‘designs’ are presented in such a way that they are adopted by others. In this way, ideas are legitimised through their parallels in history. As stated by Bush (2015: internet),“history can be a tool of influence – a tool of long-term psychological warfare even – used to manipulate the here-and-now, to give added emotional resonance.” A case in point being that one way that colonialism was legitimised in many societies was through the repetition of certain narratives, narratives that interlinked with concepts that originated in the olden days of slavery. As stated by David (2011: internet) “One of the chief justifications for the so-called 'scramble for Africa' was a desire to stamp out slavery once and for all.” The aim of this essay is thus to look at contemporary debates within African philosophy, specifically: Where is Africa? Who is African? How can and does Africa relate to the West, to other philosophical, cultural and religious traditions? Is reason culturally specific? How are reason and language related? What is fundamental reality, in an African context? And finally, how should political, social and ethical life be imagined in Africa? The conclusion will pull all the main points made in the essay together. The sources used to substantiate the arguments made in this paper were books, journals and the internet.
Rethinking World Philosophies from African Philosophy
Journal of World Philosophies, 2023
This article argues that if world philosophies are to remain relevant for social emancipation in the present time, they must incorporate critical reflections about the methods and sources of philosophy that were at the center of the African philosophy debates in the 1970s and 1980s. The debates that surrounded the emergence of African philosophy as an academic discipline entailed thorough and innovative methodological reflections on the role of ethnography, language, and genre in philosophical expression. These reflections critically recast the relationship between indigenous traditions and academic texts and between popular and professional philosophical expression, enabling their practitioners to rethink the important questions of what it means to philosophize and who philosophizes. My argument is that these methodological reflections from African philosophy reveal the profound and essential link between methods and content of philosophy and that they must be incorporated as key methodologies for world philosophies to tackle questions of social and political relevance in the present time.