Kwasi Wiredu: Philosophy and an African culture. xiv, pp. Cambridge, etc.: Cambridge University Press, – Volume 45 Issue 2. Pfubsophy and an African Culture. By Kwasi Wiredu. Cambridge University Press , , xiv + pp., £ Is philosophy ‘culture bound’, or is there, if not a. Download Citation on ResearchGate | Philosophy and An African Culture | Part I: 1. Philosophy and On an African orientation in philosophy 3. Kwasi Wiredu.

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Consequently, the epistemological resources by which it can africzn apprehended as a concept, ideology, cuture process are multiple and diverse. Wiredu also is certain that African tradition is not “purely theoretical because he shows how certain aspects of African political thought may be applied to the practical resolution of some of Africa’s most pressing problems.

He then makes an even more damaging accusation that a form of authoritarianism lies at the heart of conception of philosophy propagated by Marx and Engels. Problem Solving The study of philosophy enhances, in a way no other activity does, one’s problem solving capacities. On some of the drawbacks of tradition Wiredu writes, it is as true in Africa as anywhere else that logical, mathematical, analytical, experimental procedures are essential in the quest for the knowledge of, and control over, nature and therefore, in any endeavour to improve the condition of man.

Obviously, Fanon was the most astute theoretician of decolonization of the lot. This fact cultire reflected in his corpus. Distributed in North America by Transaction Publishers.

Philosophy and an African Culture

Retrieved 16 July By using this site, you agree to the Terms of Use and Privacy Policy. Click here kdasi sign up. Ochieng’-Odhiambo – – Peter Lang. Wiredu, in his work, has enlightened many people africsn the philosophy and religion of Africa. One’s ability to will freely is dependent on one’s ethical considerations.

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But we see too how they can exploit traditional resources and test the assumptions of Western philosophy against the intimations of their own language and culture. One of the first texts of African philosophy that he read was J. African economic systems floundered alongside African political institutions, and, as a result, various crises have compounded the seemingly perennial issue of underdevelopment.

As a philosopher versed in analytic philosophy, truth is a primary concern of Wiredu and this concern is incorporated into his analysis of Philoeophy philosophy. Ngugi wa Thiongo advocates cultural and linguistic decolonization on a global scale and his theory has undergone very little transformation since its formulation in the s. Wiredu partakes of this type of activity, but sometimes he carries the program even further.

These arearguably more directly concerned with questions pertaining to governance, democracy, and the challenges of contemporary globalization. The work will highlight the effort put forward Wiredu which has lain to rest the debate as to the existence of African philosophy. Kwasi Wiredu – forthcoming – African Philosophy: In addition, an interrogation of other borders of philosophy is required to observe the gains that might accrue to the Anglophone movement of contemporary African philosophy, which, in many ways, has reached a discursive dead-end due to its inability to surmount the intractable problematic of identity, and its endless preoccupation with the question of its origins.

Loose CanonsNew York: After African countries attained political liberation, decolonization became an immediate and overwhelming preoccupation.

Second, he intended to deconstruct the unnecessary Western epistemologies which may africab found in African philosophical practices. Request removal from index. Essays in Honour of Theophilus Okere. Universals and Particulars of Wiredu The Text, Writing philosophu Thought in Africa A Companion to African Philosophy. Decolonization as Epistemological Practice In all previously colonized regions of the world, decolonization remains a topic of considerable academic interest.


Inhe held a professorship at the University of South Florida in Tampa. Apart from that charge that Senghor essentializes the concept and ideologies of blackness, he is also charged with defeatism that undermines struggles for liberation and decolonization.

Wiredu, Kwasi | Internet Encyclopedia of Philosophy

According to Wiredu, will not come from the people at large, but must come from the thinkers; the creative minority of the phi,osophy.

Indeed, it amounts to a dismissal of Marx in spite of the attempt to read him without the obfuscations of innumerable legacies. African Philosophy; The Analytic Approach. Find it on Scholar.

Here, Wiredu makes the crucial distinction between Marx as a philosopher and the effects of his numerous spectralities and for this reason he offers his most important criticism of his general critique of Marxism.

In particular, the disciplines of anthropology, history, political science, literature and philosophy all grappled with the practical and academic challenges inherent to decolonization. A Model of Moral Analysis and Construction. The result is philosophy that is at once universally relevant and essentially African.

A major charge held against him is that his contributions could be made even richer if he had grappled with other relevant discourses: Rather, he argues that genuine philosophy demands philosopjy application to such thought of critical analysis and rigorous argument.

Find it on Scholar.

Thus, decolonization has been rightly conceived as a vast, global, and trans-disciplinary enterprise. In the following quotation, for example, Wiredu attempts to demonstrate the significance of some of those differences:.

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