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  1. Why Vitalism Cannot Make Sense of Evil.Thaddeus Metz - manuscript
    I consider whether a vitalist axiology, widely accepted in the African philosophical tradition, especially amongst religionists, can make adequate sense of evil, understood as what is bad in itself for a human’s life. I provide an important reason for thinking that it cannot, which African philosophers of religion and ethicists have yet to address. The reason is that a vitalist approach to evil must construe it as the reduction or other lack of vitality, while some evil conditions, such as pain (...)
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  2. Emerging Trends and Questions in African Philosophy of Religion.Ada Agada, Aribiah Attoe & Jonathan Chimakonam (eds.) - forthcoming
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  3. Onto-normative Monism in the ሐተታ (ḥāteta) of Zär’aYaʿǝqob: Insights into Ethiopian Epistemology and Lessons for the Problem of Superiorism.Björn Freter - forthcoming - In Isaac E. Ukpokolo Peter Aloysius Ikhane (ed.), African Epistemology: Being and Knowledge. London, UK:
    In this contribution, we will analyse the inquiry (ሐተታ, ḥāteta), written by Ethiopian scholar, Zera Yaqob, ዘርአ፡ያዕቆብ, Seed of Jacob (Sumner, 1976: 4, I). His philosophy resists a division into the basic disciplines customary in Western philosophy, his arguments, as we wish to propose with caution, combine metaphysics, ethics, and epistemology in a way that is almost impossible to separate. We will thus not be able to identify purely epistemological principles in his philosophy. However, since Zera Yaqob is deeply concerned (...)
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  4. How African Conceptions of the Afterlife Bear on Life’s Meaning.Thaddeus Metz - forthcoming - In Ada Agada, Aribiah Attoe & Jonathan Chimakonam (eds.), Emerging Trends and Questions in African Philosophy of Religion.
    Up to now, nearly all the work in the religious philosophy of life’s meaning and the axiology of theism has presumed a conception of an afterlife that is Abrahamic. In contrast, in this article I critically discuss some of the desirable and undesirable facets of Traditional African Religion’s salient conceptions of the afterlife as they bear on meaning in life. Given an interest in a maximally meaningful life, and supposing meaning would come from living beyond the death of this body, (...)
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  5. Religion as a Social Identity Buffer: Exploring the national, ethnic, and religious identities of Sub-Saharan African Christian immigrants in Europe.Patricia Eunice Miraflores - forthcoming - Euroculture Consortium.
    Social integration was theorized to be a ‘secularizing’ process for immigrants in Western Europe. Assuming that immigrants adapt to new social environments by complying with the mainstream culture of their receiving countries, immigrant religiosity is expected to decline as they assimilate in societies where secular norms prevail. Alternatively, religion could be a coping mechanism for immigrants who struggle to assimilate in their receiving countries. ‘Buffer’ theories of religion suggest that religious identity could be interchangeable with ethnicity and nationality to mitigate (...)
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  6. Redefining the Problem of Evil in the Context of a Predeterministic World: New Conversations with the Traditional African Worldview.Aribiah David Attoe - 2022 - Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 11 (1):9-26.
    Merciful, holy, all-powerful, all-knowing, spirit, unchanging, the first cause, unknowable. These are just some of the properties that some scholars of African religions have attributed to the being they call God. Setting aside accusations that some of these properties reflect the colonially imposed religions, it is almost taken as a given that these properties really do belong to some of the various versions of the African God. This, then, raises the question: how is it ever the case that the present (...)
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  7. Why the Problem of Evil Might not be a Problem after all in African Philosophy of Religion.Amara Esther Chimakonam - 2022 - Filosofia Theoretica 11 (1):27-39.
    For decades, the problem of evil has occupied a centre stage in the Western philosophical discourse of the existence of God. The problem centres on the unlikelihood to reconcile the existence of an absolute and morally perfect God with the evidence of evil in the universe. This is the evidential problem of evil that has been a source of dispute among theists, atheists, agnostics, and sceptics. There seems to be no end to this dispute, making the problem of evil a (...)
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  8. Why the Problem of Evil Might not be a Problem after all in African Philosophy of Religion.Amara Esther Chimakonam - 2022 - Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 11 (1):27-40.
    For decades, the problem of evil has occupied a centre stage in the Western philosophical discourse of the existence of God. The problem centres on the unlikelihood to reconcile the existence of an absolute and morally perfect God with the evidence of evil in the universe. This is the evidential problem of evil that has been a source of dispute among theists, atheists, agnostics, and sceptics. There seems to be no end to this dispute, making the problem of evil a (...)
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  9. Indigenous African Religions (IARs) and the Relational Value of Tolerance: Addressing the evil of violent conflicts in Africa.Jonathan O. Chimakonam - 2022 - Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 11 (1):97-114.
    This essay argues that the inherent value of Indigenous African Religions, which ensures that the belief in different gods does not eclipse the fact of common humanity might be of importance to contemporary Africa plagued by ceaseless conflicts. The IAR ideology contrasts, for example, with that of Christianity which views the Christian God as the one true God and regards those who worship a different God as pagans and gentiles. It also contrasts with the ideology of Islam, which views Allah (...)
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  10. Indigenous African Religions (IARs) and the Relational Value of Tolerance.Jonathan O. Chimakonam - 2022 - Filosofia Theoretica 11 (1):97-113.
    This essay argues that the inherent value of Indigenous African Religions, which ensures that the belief in different gods does not eclipse the fact of common humanity might be of importance to contemporary Africa plagued by ceaseless conflicts. The IAR ideology contrasts, for example, with that of Christianity which views the Christian God as the one true God and regards those who worship a different God as pagans and gentiles. It also contrasts with the ideology of Islam, which views Allah (...)
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  11. African Philosophy of Religion: Concepts of God, Ancestors, and the Problem of Evil.Luís Cordeiro-Rodrigues & Ada Agada - 2022 - Philosophy Compass 17 (8).
    Philosophy Compass, Volume 17, Issue 8, August 2022.
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  12. African Philosophy of Religion from a Global Perspective: Deities, Ancestors, Relationality and the Problem of Evil.Luís Cordeiro-Rodrigues & Jonathan O. Chimakonam - 2022 - Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 11 (1):1-8.
    In this essay, we explore what the African Philosophy of Religion would look like from both a mono-disciplinary and comparative perspectives. To do this, a few concepts such as Gods, ancestorhood, relationality, and the problem of evil that appear in the essays in this special issue will be highlighted. Our aim here is not to provide a lengthy and rigorous analysis of the field of African Philosophy of Religion or even some of its main concepts, but to offer a platform (...)
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  13. African Philosophy of Religion from a Global Perspective.Luis Cordeiro-Rodrigues & Jonathan O. Chimakonam - 2022 - Filosofia Theoretica 11 (1):1-7.
    In this essay, we explore what the African Philosophy of Religion would look like from both a mono-disciplinary and comparative perspectives. To do this, a few concepts such as Gods, ancestorhood, relationality, and the problem of evil that appear in the essays in this special issue will be highlighted. Our aim here is not to provide a lengthy and rigorous analysis of the field of African Philosophy of Religion or even some of its main concepts, but to offer a platform (...)
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  14. Divinities and Ancestors: A Preliminary Comparison between African and Confucian Cosmologies.Jiechen Hu - 2022 - Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 11 (1):187-196.
    This paper reflects on two sets of terms in the field of religious studies, mainly through a comparative study with the divinities and ancestorship between African and Confucian cosmologies: the first one is the classification of monotheism, polytheism and animism; and the second is so-called ‘ancestor worship’. I argue that the classification system of monotheism, polytheism, and animism is partially invalidated in both African religions and Chinese Confucianism. This is because in both traditions, even if there is a supreme or (...)
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  15. Augustine, Ancestors and the Problem of Evil: African Religions, the Donatists, and the African Manichees.Wei Hua - 2022 - Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 11 (1):131-138.
    In this paper, I compare the philosophy of Augustine with the philosophy of relevant African traditions: Donatists, Manichees, and African traditional religions. I try to demonstrate that Augustine’s religious thought was partly influenced by local African religions or movements, but also differed from them substantially. I will carry out this comparative work looking at two important issues: the problem of evil and the existence of other supernatural entities, such as ancestors, and their relationship with humans. These comparisons lead to a (...)
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  16. Toward an African Theory of the Atonement.Kirk Lougheed - 2022 - Journal of Analytic Theology 10:200-209.
    Contemporary philosophy of religion and analytic theology has recently experienced a revival regarding the nature of the Christian Atonement. The Kaleidoscope theory of the atonement says that the major theories such as Christus Victor, Satisfaction, Penal Substitution, and Moral Exemplar each capture an important aspect of the significance of the atonement. When taken together, they offer a fuller picture of the atonement than they do as individual theories. My goal is to add to the Kaleidoscope theory by drawing on insights (...)
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  17. Zollywood and the eclipse of Christianity by African tradtional religion in post-colonial Zimbabwe.Robert Matikiti - 2022 - In William H. U. Anderson (ed.), Film, Philosophy and Religion. Vernon Press.
  18. How African Conceptions of God Bear on Life's Meaning.Thaddeus Metz - 2022 - Religious Studies 59:1-15.
    Up to now, a very large majority of work in the religious philosophy of life’s meaning has presumed a conception of God that is Abrahamic. In contrast, in this essay I critically discuss some of the desirable and undesirable facets of Traditional African Religion’s salient conceptions of God as they bear on meaning in life. Given an interest in a maximally meaningful life, and supposing meaning would come from fulfiling God’s purpose for us, would it be reasonable to prefer God (...)
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  19. An Argument for the Non-Existence of the Devil in African Traditional Religions.Emmanuel Ofuasia - 2022 - Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 11 (1):57-76.
    In this essay, I will argue that the discourse over the existence of the Devil/Satan has no place among the religious cultures in sub-Saharan Africa. This may be contrasted with the numerous efforts in the dominant philosophy of religion tradition in the Anglo-American sphere, where efforts toward the establishing grounds for the existence of God have occupied and commanded so much attention. On the other hand, it seems to have been taken for granted that Devil, the One who is antagonistic (...)
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  20. An Argument for the Non-Existence of the Devil in African Traditional Religions.Emmanuel Ofuasia - 2022 - Filosofia Theoretica 11 (1):57-76.
    In this essay, I will argue that the discourse over the existence of the Devil/Satan has no place among the religious cultures in sub-Saharan Africa. This may be contrasted with the numerous efforts in the dominant philosophy of religion tradition in the Anglo-American sphere, where efforts toward the establishing grounds for the existence of God have occupied and commanded so much attention. On the other hand, it seems to have been taken for granted that Devil, the One who is antagonistic (...)
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  21. The Question of the Nature of God from the African Place.L. Uchenna Ogbonnaya - 2022 - Filosofia Theoretica 11 (1):115-130.
    What is the constituent nature of God? Most scholars project the idea that God is an absolute, pure spirit devoid of matter. In this paper, I engage this position from the African philosophical place. First, I contend that the postulation that God is pure spirit stems from an ontological system known as dualism. This system bifurcates reality into spirit and matter and sees spirit as good, and matter as evil. Therefore, scholars who subscribe to this theory of dualism, posit that (...)
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  22. The Question of the Nature of God from the African Place.L. Uchenna Ogbonnaya - 2022 - Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 11 (1):115-130.
    What is the constituent nature of God? Most scholars project the idea that God is an absolute, pure spirit devoid of matter. In this paper, I engage this position from the African philosophical place. First, I contend that the postulation that God is pure spirit stems from an ontological system known as dualism. This system bifurcates reality into spirit and matter and sees spirit as good, and matter as evil. Therefore, scholars who subscribe to this theory of dualism, posit that (...)
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  23. The Existential Implications of Evil Suppressing Measures in Yorùbá Philosophy.Abidemi Israel Ogunyomi - 2022 - Caribbean Journal of Philosophy 14 (1):102-122.
    Evil is an unpleasant reality which every cultural civilization grapples with. It is at the centre of the existentialist discourse, due to the fact that, in their view, it causes meaninglessness in human existence. In Yorùbá intellectual tradition, there are prescribed ways by which evil can be suppressed, including sacrifice (ẹbọ), good character (ìwà pẹ ̀lẹ ́) and inner head (Ori). However, these measures have certain fundamental implications when considered critically through the lens of existentialism. This is because, on a (...)
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  24. What is Sacrifice? Towards a Polythetic Definition with an Emphasis on African and Chinese Religions.Bony Schachter - 2022 - Filosofia Theoretica 11 (1):173-186.
    This paper asks a simple and yet extremely relevant question for scholars of religion: what is sacrifice? Rejecting monothetic definitions of sacrifice, I argue that the phenomenon must be understood as a polythetic class. In its two first sections, the paper discusses the evidence from African religions and Chinese religions, respectively. The last section is devoted to a comparative exercise through which I highlight the polythetic nature of sacrifice.
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  25. What is Sacrifice? Towards a Polythetic Definition with an Emphasis on African and Chinese Religions.Bony Schachter - 2022 - Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 11 (1):173-186.
    This paper asks a simple and yet extremely relevant question for scholars of religion: what is sacrifice? Rejecting monothetic definitions of sacrifice, I argue that the phenomenon must be understood as a polythetic class. In its two first sections, the paper discusses the evidence from African religions and Chinese religions, respectively. The last section is devoted to a comparative exercise through which I highlight the polythetic nature of sacrifice.
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  26. Application of themes from Al-Mawwaq's work in reforming the Deoband curriculum in Islamic education in the South African Darul Ulooms.Shoayb Ahmed & Maniraj Sukdaven - 2021 - HTS Theological Studies 77 (4):1-8.
    Historically, most Darul Ulooms in South Africa have been modelled along the curriculum of Darul Uloom Deoband in India, which was established in 1866, and there is a need for reforming the curriculum in a world that has evolved over time. In recent years, the role of the Darul Uloom has become more crucial as more students, both nationally and internationally, are now studying at the South African Darul Ulooms. This research article aims to propose some reforms to the current (...)
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  27. Doctrine as security? A systematic theological critique of the operational theological framework of the controversial South African neo-Pentecostal prophets.Collium Banda - 2021 - HTS Theological Studies 77 (4):1-10.
    This research article uses the theoretical framework of doctrine as believer's security to critique the theological framework behind the controversial activities reported amongst some South African neo-Pentecostal prophets, which include feeding congregants with grass, spraying them with insecticides and sexual violation of women congregants. The framework of the article falls within the discipline of systematic theology by raising the importance for South African Christians to develop a critical doctrinal framework for protecting themselves from controversial NPPs. The following main question is (...)
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  28. African Traditional Religions, Philosophy of.Segun Gbadegesin - 2021 - In V. Y. Mudimbe & Kasereka Kavwahirehi (eds.), Encyclopedia of African Religions and Philosophy. Springer Verlag. pp. 30-31.
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  29. Black African Descendant Buddhas.Marisela Gomez - 2021 - In Valerie Mason-John (ed.), Afrikan wisdom: new voices talk Black liberation, Buddhism, and beyond. North Atlantic Books.
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  30. Vajrayana Buddhism: A Path to Healing and Liberations for People of African Descent.Karla Jackson-Brewer - 2021 - In Valerie Mason-John (ed.), Afrikan wisdom: new voices talk Black liberation, Buddhism, and beyond. North Atlantic Books.
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  31. Prophetism, Precolonial African.John M. Janzen - 2021 - In V. Y. Mudimbe & Kasereka Kavwahirehi (eds.), Encyclopedia of African Religions and Philosophy. Springer Verlag. pp. 580-581.
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  32. African Spiritual Beliefs.D. N. Kaphagawani - 2021 - In V. Y. Mudimbe & Kasereka Kavwahirehi (eds.), Encyclopedia of African Religions and Philosophy. Springer Verlag. pp. 26-27.
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  33. Gender and Sexual Desire Justice in African Christianity.Mutale Mulenga Kaunda & Chammah J. Kaunda - 2021 - Feminist Theology 30 (1):21-36.
    This article explores the nexus of themes of sexual desire, gender and prayer in the Bemba mythology of creation. Approached from Sarah Coakley’s theology of participation in the divine desire, the article utilizes email technique to collect data from African scholars both women and men with an intention to find out their perspectives on the nexus of the entangled themes above as embodied within the widespread Bemba mythology. The second objective was to understand the ways in which these three themes (...)
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  34. African Language, Prayers and Hymns in.Jan Knappert - 2021 - In V. Y. Mudimbe & Kasereka Kavwahirehi (eds.), Encyclopedia of African Religions and Philosophy. Springer Verlag. pp. 17-20.
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  35. Solidarity and Defiant Spirituality: Africana Lessons on Religion, Racism, and Ending Violence. [REVIEW]Eboni Marshall Turman - 2021 - Journal of the Society of Christian Ethics 41 (2):393-394.
  36. Translating Biblical Categories into African Languages.Aloo Osotsi Mojola - 2021 - In V. Y. Mudimbe & Kasereka Kavwahirehi (eds.), Encyclopedia of African Religions and Philosophy. Springer Verlag. pp. 670-672.
  37. African Theology: Manifestoes and Positions 1960–1980.V. Y. Mudimbe - 2021 - In V. Y. Mudimbe & Kasereka Kavwahirehi (eds.), Encyclopedia of African Religions and Philosophy. Springer Verlag. pp. 27-30.
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  38. Book Review: Negotiating Theories of Nature for a More Complete Environmental Philosophy. [REVIEW]Louise Muller - 2021 - Polylog: Forum for Intercultural Philosophy 42:133-136.
    What is the nature of reality? The truth is that no academic anywhere in the world really knows the answer to this question. As long as this remains the case, one can exclude neither the possibility that parallel universes, spirit ontologies, or telepathy exist nor the possibility that reality could be a time-space transcending non-local awareness. Neither scientists nor scholars can, therefore, ever reject epistemologies based on any of these presumptions. Enlightenment-based rationalists and empiricists, however, did just that. The point (...)
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  39. Biblical pragmatism in the pandemic outbreak of Numbers 25:1-18: Towards an African paradigm.Sampson S. Ndoga - 2021 - HTS Theological Studies 77 (4):1-9.
    Numbers 25 presents a human crisis requiring swift leadership interventions to curb the plague. Leadership failure plays out on a number of levels before decisive and resolute interventions are taken. This passage shows a human-created crisis that somewhat parallels the coronavirus disease 2019 outbreak and offers reflective pragmatic approaches taken to ensure immediate arresting of the pandemic and perhaps future curbing of a similar instigation.CONTRIBUTION: Africa has always been known to respond rather belatedly to crises that cost human lives and (...)
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  40. African Neo-Pentecostal capitalism through the lens of Ujamaa.Daniel Orogun & Jerry Pillay - 2021 - HTS Theological Studies 77 (4):1-8.
    This article engaged in critical analyses of the capitalistic nature of the practices of African Neo-Pentecostal leaders with a focus on a few but most popular Nigerian and South African Neo-Pentecostal leaders. Using Julius Nyerere's African moral philosophy called Ujamaa, the article viewed and critiqued the narratives with an emphasis on how antithetical such practices are to the communitarian nature of African society which provides for people-centred servant leadership. Progressively, the article discovered that such capitalistic practices promote manipulative, exploitative and (...)
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  41. John Mbiti on the Monotheistic Attribution of African Traditional Religions: A Refutation.Adeolu Oluwaseyi Oyekan - 2021 - Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 10 (1):19-34.
    John Mbiti, in his attempt to disprove the charge of paganism by EuroAmerican ethnographic and anthropological scholars against African Traditional Religions argues that traditional African religions are monotheistic. He insists that these traditional religious cultures have the same conception of God as found in the Abrahamic religions. The shared characteristics, according to him are foundational to the spread of the “gospel” in Africa. Mbiti’s effort, though motivated by the desire to refute the imperial charge of inferiority against African religions ran, (...)
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  42. John Mbiti on the Monotheistic Attribution of African Traditional Religions.Adeolu Oluwaseyi Oyekan - 2021 - Filosofia Theoretica 10 (1):19-34.
    John Mbiti, in his attempt to disprove the charge of paganism by Euro-American ethnographic and anthropological scholars against African Traditional Religions argues that traditional African religions are monotheistic. He insists that these traditional religious cultures have the same conception of God as found in the Abrahamic religions. The shared characteristics, according to him are foundational to the spread of the “gospel” in Africa. Mbiti’s effort, though motivated by the desire to refute the imperial charge of inferiority against African religions ran, (...)
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  43. The Impact of Technologies on African Religions: A Theological Perspective.Nomatter Sande - 2021 - In Beatrice Dedaa Okyere-Manu (ed.), African Values, Ethics, and Technology: Questions, Issues, and Approaches. Palgrave-Macmillan. pp. 247-261.
    The emergence of technology has and is continuing to influence the world causing a new age of civilisation. Human enhancement technologies have the ability to enhance brain medicine for improved focus, doping, embryo screening and hormonal treatment to prevent ageing. The problem is that human enhancement technology poses new questions, such as what does it mean to be human, or is being human static or dynamic? Chiefly, human enhancement technologies bring new competition with African traditional religions to give meaning to (...)
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  44. Christology, African Folk.J. M. Schoffeleers - 2021 - In V. Y. Mudimbe & Kasereka Kavwahirehi (eds.), Encyclopedia of African Religions and Philosophy. Springer Verlag. pp. 117-119.
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  45. Movements, African Religious.I. Peter Ukpokodu - 2021 - In V. Y. Mudimbe & Kasereka Kavwahirehi (eds.), Encyclopedia of African Religions and Philosophy. Springer Verlag. pp. 462-464.
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  46. Religion, African Scholars of.David Westerlund - 2021 - In V. Y. Mudimbe & Kasereka Kavwahirehi (eds.), Encyclopedia of African Religions and Philosophy. Springer Verlag. pp. 603-606.
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  47. Ley y gnosis. Una historia intelectual de la tariqa Tiyaniyya.Antonio de Diego González - 2020 - Granada: Editorial Universidad de Granada.
    La Tijāniyya es la ṭarīqa sufí más influyente en África Subsahariana, con casi cien millones de seguidores, y una de las principales del mundo. En estos dos últimos siglos se ha convertido en uno de los movimientos sociales y espirituales islámicos más importantes a nivel mundial. Su presencia desde el Magreb y el Sahel hasta Indonesia o Estados Unidos así lo atestigua. Su conjunción entre un conocimiento gnóstico (ḥaqīqa), otorgado según la tradición por el mismísimo Profeta Muḥammad a Ahmad Tijāni, (...)
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  48. Ley y gnosis. Una Historia Intelectual De La Tariqa Tijaniyya.Antonio de Diego González - 2020 - Granada: Editorial Universidad de Granada.
    La Tijāniyya es la ṭarīqa sufí más influyente en África Subsahariana, con casi cien millones de seguidores, y una de las principales del mundo. En estos dos últimos siglos se ha convertido en uno de los movimientos sociales y espirituales islámicos más importantes a nivel mundial. Su presencia desde el Magreb y el Sahel hasta Indonesia o Estados Unidos así lo atestigua. -/- Su conjunción entre un conocimiento gnóstico (ḥaqīqa), otorgado según la tradición por el mismísimo Profeta Muḥammad a Ahmad (...)
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  49. Ubuntu in the Christian theology and praxis of Archbishop Desmond Tutu and its implications for global justice and human rights.Aloo Osotsi Mojola - 2019 - In James Ogude (ed.), Ubuntu and the reconstitution of community. Indiana University Press.
  50. Reflections on the readings of Sundays and feasts December 2019 - February 2020.Chris Monaghan - 2019 - The Australasian Catholic Record 96 (4):473.
    Proverbs 29:18 proclaims that without a vision the people perish; and history has proven this to be true. Part of the power of the great Nelson Mandela lay in his ability to articulate his dream for Africa and inspire others to commit themselves to make it a reality. His dream of a world where people of all races would work together in harmony captured the hearts and minds of his contemporaries. It did so with such power that the ground was (...)
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