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  1. Feminisms of the Spanish‐speaking Caribbean 1.Stephanie Rivera Berruz - 2021 - Philosophy Compass 16 (10):e12766.
    This essay explores the philosophical productions of women from the Spanish speaking Caribbean. Here the Caribbean is understood as a multiplicitous and polyphonic space that exists amidst modernities engendered by colonization. I present the intellectual contributions of Luisa Capetillo, Ofelia Rodríguez Acosta, Petronila Angélica Gómez, Ochy Curiel, Yuderkys Espinosa Miñoso, and Yomaira Figueroa as fertile philosophical starting points from which to frame a feminist tradition of the Spanish‐speaking Caribbean that appreciates the multiple and often conflicting body of ideas that emerge (...)
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  2. Catalogue raisonné du fonds African Spir.African Spir & Fabrizio Frigerio (eds.) - 1990 - Genève: Bibliothèque publique et universitaire.
  3. African Cultural Values and Corruption in Nigeria: New Insights.Terngu S. Nomishan - 2022 - Culture and Society: Journal of Anthropological Research 4 (1):1-9.
    African cultural values connote core principles and ideals that maintains good, right, fair and just in African societies. This culture is developed over a long period of time, preserved and promoted by all members of a given group or society. Corruption as a phenomenon on the other hand has been variously described as a societal vice. Though research shows that some levels of corruption exist in almost every human society, it is over accommodated in some societies or nations and as (...)
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  4. Samir Amin and the Future of Caribbean Philosophy.Paget Henry - 2018 - CLR James Journal 24 (1):127-152.
    This paper attempts to deepen the already rich exchange between Caribbean scholars and the distinguished African scholar Samir Amin. In particular, it attempts to expand the exchanges on the relations between philosophy, economics and culture. The expansion uncovers hidden but significant complementary relations between the contributions of Caribbean scholars, such as C.L.R. James, Lloyd Best, and Sylvia Wynter, and the work of Amin on philosophy economics and culture.
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  5. The Malagasy Ideal of Fihavanana and Western Ethics.Casey Woodling - 2022 - Comparative Philosophy 13 (2):94-110.
    This essay explores various ethical dimensions of the important concept of fihavanana and its role in Malagasy ethics. As a first pass, we can say that fihavanana is a state of peace or harmony that people can achieve with others within their communities; it is modeled on the peace, harmony, solidarity, love, and closeness that is often seen in family ties. Understanding the role that fihavanana plays in the traditional ethics of the people of Madagascar does not come close to (...)
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  6. Doth He Protest Too Much? Thoughts on Matthew’s Black Devaluation Thesis.Michael S. Merry - 2023 - Dialogue 62 (1):69-75.
  7. Justice as a Labor of Care: Self-Care, Collective Entanglement, and Feminist Activism in Caribbean Spaces.Honor Ford-Smith & Beverley Hanson - 2022 - Palimpsest 11 (1):42-65.
  8. The Metaethics of Maat.Kevin DeLapp - 2019 - In Colin Marshall (ed.), Comparative Metaethics: Neglected Perspectives on the Foundations of Morality. pp. 19-39.
    This essay attempts to recover the ancient Egyptian category of "maat" as a valuable resource for contemporary metaethics and particular attention is given to its affinity with versions of modern non-cognitivism.
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  9. The Contribution of Philosophy to Africa’s Quest for Development.Adejare O. Oladosu & David A. Oyedola - 2016 - Caribbean Journal of Philosophy 8 (1).
  10. Distrusting the “archimedean view” of philosophy: A plea for tolerance in the “voices and conversations of mankind”.Amaechi Udefi - 2014 - Caribbean Journal of Philosophy 6 (1).
  11. Caribbean Society – toward a culturally sensitive Philosophy of Education in the 21st Century.John Ayotunde Isola Bewaji - 2013 - Caribbean Journal of Philosophy 5 (1).
  12. Linking Philosophy to the Caribbean through Comparative Examination of Rastafari and Popular Philosophical Discourses.Khimaja Ramoy Connell - 2012 - Caribbean Journal of Philosophy 4 (1).
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  13. Human Rights and Caribbean Philosophy: Implications for Teaching.Benjamin Davis - 2021 - Journal of Human Rights Practice 12 (4).
    This note on human rights practice observes that some pedagogical methods in human rights education can have the effect of making human rights violations both seem to be performed by abnormal, bad actors and seem to occur in places far away from US classrooms. This effect is not intended by instructors; a methodological corrective would be helpful to human rights education. This note provides a corrective by suggesting two practices: (1) a pedagogical emphasis on what the Martinican philosopher Édouard Glissant (...)
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  14. Annie John: Analysis of Becoming a Woman and The Caribbean Mother-Daughter Relationship.Anique John - 2020 - CLR James Journal 26 (1):243-266.
    The dynamic mother-daughter relationship can be loving and supportive at best as well as contentious and tragic. It is a relationship predicated on maternal instinct which can provide direction and support for deep insight into notions of womanhood, personal and political philosophies. However, in providing this guidance, ironically this same maternal guidance can act to stifle the growth of an adolescent daughter as she transitions into womanhood. Jamaica Kincaid’s ‘Annie John’ can be seen as an exemplar of this transition. Annie (...)
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  15. Caribbean Philosophy and Me: Autobiographical Reflections.Paget Henry - 2020 - Journal of World Philosophies 5 (2):145-154.
    This paper is an account of the author’s emergence as an Afro-Caribbean philosopher, although formally trained and still working in the discipline of sociology. In order to complete this account, I made use of an Akan theory of the self and the circular path of its development, in order to integrate the details of the influences, major phases, and changes leading to my emergence as a Caribbean philosopher, as well as some of the academic challenges to the field of Caribbean (...)
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  16. Cultural and Social Relevance of Contemporary African Philosophy.Olúkáyòḍé R. Adéṣuyì - 2014 - Filosofia Theoretica 3 (1):83-95.
    The paper attempts an analysis of African philosophy from the commencement of its ontological debate and focuses on its relevance in culture. The paper doesnot contribute to the debate, since the debate is no longer a serious issue among African philosophers and scholars. It, however, states the importance of thedebate to the field of African philosophy. It explains culture as an all encompassing phenomenon and that it serves as a relevant source for the discussion on African philosophy. It uses functionalism (...)
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  17. The Thematic Contradiction in Thomas Aquinas’ Conception of the State: An African (Nigerian) Perspective.Olúkáyòḍé R. Adésuyì - 2013 - Filosofia Theoretica 2 (2):483-516.
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  18. Thinking as a Dialogue: Phenomenality and Embodied Cognition in Yorùbá Thought System.Fasiku Gbenga - 2020 - Culture and Dialogue 8 (1):116-128.
    A thought is a mental state with a phenomenal aspect; it is essentially subjective. However, in Yorùbá thought system, a thought involves third persons or objective perspectival aspects. This is contrary to the nature of thoughts, hence the need to explain how the distinct properties of subjectivity and objectivity are found in Yorùbá thoughts system. The paper is divided into three parts. The first explores the nature of phenomenality in human mental states. The second explains that the Yorùbá thoughts system (...)
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  19. Caribbean Ecological Ethics: A Review of Glenn Sankatsing’s Quest to Rescue Our Future. [REVIEW]Paget Henry - 2019 - CLR James Journal 25 (1):310-321.
  20. Theoretical Underpinnings of Wiredu’s Empiricalism.Richmond Kwesi - forthcoming - UTAFITI Journal of African Perspectives.
    Wiredu uses the term ‘empiricalism’ to characterize a mode of thinking that is essentially empirical in orientation but admits non-transcendental metaphysical categories and existents into its systems of thought. Wiredu finds evidence of this mode of thinking in the Akan language. The central question I engage with in this paper is this: what makes empiricalism a plausible system of thought that has universal validity and intelligibility? I argue that the plausibility and universality of empiricalism is evident in Wiredu’s logical and (...)
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  21. African Sage Philosophy.Gail M. Presbey - 2014 - Internet Encyclopedia of Philosophy.
    African Sage Philosophy. The Sage Philosophy Project began in the mid-1970s at the Department of Philosophy of the University of Nairobi Kenya. At the University, Henry Odera Oruka (1944-1995) popularized the term “Sage Philosophy Project,” and closely related terms such as “philosophic sagacity,” both by initiating a project of interviewing African sages. This article presents the history of the project and its major accomplishments.
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  22. Samir Amin and the Future of Caribbean Philosophy.Paget Henry - 2018 - CLR James Journal 24 (1):127-152.
    This paper attempts to deepen the already rich exchange between Caribbean scholars and the distinguished African scholar Samir Amin. In particular, it attempts to expand the exchanges on the relations between philosophy, economics and culture. The expansion uncovers hidden but significant complementary relations between the contributions of Caribbean scholars, such as C.L.R. James, Lloyd Best, and Sylvia Wynter, and the work of Amin on philosophy economics and culture.
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  23. Is Olodumare, God in Yoruba Belief, God?: A Response to Benson O. Igboin.Oladipupo Sunday Layi - 2017 - Kanz Philosophia : A Journal for Islamic Philosophy and Mysticism 6 (1):17.
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  24. Human nature, corruption, and the African social order.Gbenga Fasiku & Victor S. Alumona - 2018 - South African Journal of Philosophy 37 (3):335-346.
    Transparency International has consistently maintained two prominent assertions: that corruption remains a global threat because no human society in the world has a clean record, and that Africa is the most corrupt region in the world. These assertions raise some fundamental philosophical concerns. The former assertion re-opens the need to ascertain whether corruption is an essence of humans, or an acquired disposition. Howsoever this is resolved forms the fulcrum of concerns on the second assertion. This paper engages these philosophical concerns. (...)
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  25. Hegel's Dialectic and Africana Philosophy.Kimberly Ann Harris - 2018 - Dissertation,
    Georg Wilhelm Hegel’s dialectic plays a crucial role in some of the thought of the most prominent Black thinkers. The role it plays has received little attention. In this dissertation, I begin to fill this lacuna in Africana Philosophy by examining the arguments of William Edward Burghardt Du Bois in “The Conservation of Races,” Frantz Fanon in Black Skin, White Masks and The Wretched of the Earth, and Cyril Lionel Robert James in The Black Jacobins: Toussaint L’Ouverture and the San (...)
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  26. Consciencism, Ubuntu, and Justice.Martin Ajei & Richmond Kwesi - 2018 - Nigerian Journal of Philosophy 26:61-90.
    Mkhwanazi (2017) has argued that Consciencism is an “expression of ubuntu” and that it “represents the essential elements of ubuntu”. Both Consciencism and ubuntu, according to him, are engaged with the re-humanization of African society for they both advocate for the restitution of humanist and egalitarian principles found in traditional African societies. In this paper, we argue that while Consciencism and ubuntu share common principles, the one cannot be understood as an expression or representation of the other. Rather, the principles (...)
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  27. African Ethics: An Anthology for Comparative and Applied Ethics.Munyaradzi Felix Murove (ed.) - 2009 - Scottsville, South Africa: University of KwaZulu-Natal Press.
    African ethics in the world -- The primacy of ubuntu in African ethics -- African ethics and Christianity -- African bioethics -- African business ethics -- African ethics and the environment -- African ethics and political transformation.
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  28. Symposium: Are Certain Knowledge Frameworks More Congenial to the Aims of Cross-Cultural Philosophy?Leigh Jenco, Steve Fuller, David H. Kim, Thaddeus Metz & Miljana Milojevic - 2017 - Journal of World Philosophies 2 (2):99-107.
    In “Global Knowledge Frameworks and the Tasks of Cross-Cultural Philosophy,” Leigh Jenco searches for the conception of knowledge that best justifies the judgment that one can learn from non-local traditions of philosophy. Jenco considers four conceptions of knowledge, namely, in catchwords, the esoteric, Enlightenment, hermeneutic, and self- transformative conceptions of knowledge, and she defends the latter as more plausible than the former three. In this critical discussion of Jenco’s article, I provide reason to doubt the self-transformative conception, and also advance (...)
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  29. African Values and Capital Punishment.Thaddeus Metz - 2017 - In Gerard Walmsley (ed.), African Philosophy and the Future of Africa. Council for Research in Values and Philosophy. pp. 83-90.
    What is the strongest argument grounded in African values, i.e., those salient among indigenous peoples below the Sahara desert, for abolishing capital punishment? I defend a particular answer to this question, one that invokes an under-theorized conception of human dignity. Roughly, I maintain that the death penalty is nearly always morally unjustified, and should therefore be abolished, because it degrades people’s special capacity for communal relationships. To defend this claim, I proceed by clarifying what I aim to achieve in this (...)
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  30. Cultural and social relevance of contemporary African philosophy.O. R. Adesuyi - 2014 - Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 3 (1):83-95.
    The paper attempts an analysis of African philosophy from the commencement of its ontological debate and focuses on its relevance in culture. The paper does not contribute to the debate, since the debate is no longer a serious issue among African philosophers and scholars. It, however, states the importance of the debate to the field of African philosophy. It explains culture as an all encompassing phenomenon and that it serves as a relevant source for the discussion on African philosophy. It (...)
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  31. Towards an African Theology of Reconciliation: A Missiological Reflection on the Instrumentum Laboris of the Second African Synod.Stan Chu Ilo - 2012 - Heythrop Journal 53 (6):1005-1025.
    This essay is a critical theological and pastoral study of the Working Document of the Second African Synod. The article engages the articles in the document which deal with the theme of reconciliation. This essay begins by exploring the Christological and ecclesiological foundations for an African theology of reconciliation as found in the working document. While engaging the significant aspects of the working document which relate to articulating an African theology of reconciliation, this essay shows the limitations of the document (...)
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  32. Caliban’s Reason. [REVIEW]Charles Mills - 2003 - Philosophical Review 112 (3):413-416.
    If philosophy’s pretensions are to the universal, its creative context is ineluctably local, and we routinely refer, without perceiving any contradiction, to ancient Greek metaphysics, medieval logic, German idealism, the Scottish Enlightenment, American neo-pragmatism, and so forth, without thinking that these modifiers of time and space invalidate the insights of the bodies of thought in question. Recently, race has explicitly emerged—some would say it has long been implicitly present—as another spatiotemporal modifying term, genealogically linked to the modern period insofar as (...)
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  33. The Epistemology of African Philosophy: Sagacious Knowledge and the Case for a Critical Contextual Epistemology.Omedi Ochieng - 2008 - International Philosophical Quarterly 48 (3):337-359.
    This essay critiques the ontology and epistemology of African philosophy, with particular attention to Odera Oruka’s sage philosophy project, one of the most influential schools of thought in African philosophy. Oruka posits an absolutist ontology that holds to a conception of epistemology as presuppositionless and transcendental. Against this, I argue for a critical contextual epistemology that proffers a view of epistemology as embodied, linguistically performed, social, ideological, rhetorical, and contextual. I argue, ultimately, that a critical contextual epistemology is not only (...)
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  34. Towards an African (Yoruba) Perspective on Empirical Knowledge: A Critique of Hallen and Sodipo.Moses Òkè - 1995 - International Philosophical Quarterly 35 (2):205-216.
  35. A Conservation Assessment of the Terrestrial Ecoregions of Latin America and the Caribbean. [REVIEW]Eldon Kenworthy - 1998 - Environmental Ethics 20 (3):325-328.
  36. Afro-Caribbean Philosophy.Paget Henry - 1993 - CLR James Journal 4 (1):2-11.
  37. Recognition and Creolization. [REVIEW]Sophie McCall - 1998 - CLR James Journal 6 (1):84-96.
  38. Legislating the Caribbean General Will: The Later Political Thought of Tim Hector, 1979-2002.Matthew Quest - 2007 - CLR James Journal 13 (1):211-232.
  39. Local Knowledge and Ritual Reproduction in Village Societies.Rogaia Mustafa-Abusharaf - 2002 - Radical Philosophy Review 5 (1-2):126-140.
  40. Time and Space in African (Igbo) Thought.Egbeke Aja - 1994 - Philosophy in the Contemporary World 1 (1):1-8.
    This paper is an attempt to articulate an African (Igbo) conception of space and time. Igbo terms and phrases are explained in light of their traditional, non-European cultural and linguistic background. Care is taken to present a distinctively African account, not a neo-colonial one. The African conceptions of space and time account for some African beliefs and practices regarding causality, including such widely misunderstood phenomena as divination, the “medicine man,” and “magic.”.
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  41. The Supreme God in an African (Igbo) Religious Thought.Egbeke Aja - 1996 - Philosophy in the Contemporary World 3 (4):1-7.
    From African ontology, religious experiences, myths of creation, and language, I argue that even though Africans (Igbo) conceive of supreme deities, none of the adjudged supreme deities is identifiable with the Supreme God propagated by Christian missionaries and theologians. To translate, therefore, the names of African deities, such as Chukwu or Chineke, to mean the God preached by Christians is to yoke to the Igbo religious thought the concept “creation out of nothing,” which is alien to traditional African cosmology. Such (...)
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  42. African Philosophy of Management in the Context of African Traditional Cultures and Organisational Culture: The Case of Kenya and Tanzania.Gido Mapunda - 2013 - Philosophy of Management 12 (2):9-22.
    Despite the fact that management programmes provided by African universities are based on Western ontology, there exists a philosophy of management that is uniquely African. It is necessary to discover, understand and nurture this philosophy in order to explain why African managers behave in the ways they do. The African philosophy of management is premised on African traditional cultures, which have a strong influence on the organisational culture of African organisations. For example, despite many Africans undertaking university degrees based on (...)
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  43. Recipe of a Life.Gertrude James-Gonzalez De Allen - 2007 - International Studies in Philosophy 39 (4):15-34.
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  44. Epistemic Dependence and the Transformation of Caribbean Philosophy.Paget Henry - 2016 - CLR James Journal 22 (1-2):215-240.
  45. African and Non-African Time: To Contrast or not to Contrast?Helen Lauer - 2013 - Thought and Practice: A Journal of the Philosophical Association of Kenya 5 (1):1-24.
    This essay offers a critique of the controversial proposal that peculiarities in African thought concerning time have a negative impact upon African economic development. The proposal under scrutiny takes the form of two corollaries whose notoriety dates back to John S. Mbiti’s (1969) infamous claim that African cultures lack an indigenous concept of the distant future. It is shown that these joint hypotheses appear to be either self-refuting or false. In consequence, the proposal that a cross-cultural scrutiny of time will (...)
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  46. Perverse and Necessary Dialogues in African Philosophy.Jennifer Lisa Vest - 2009 - Thought and Practice: A Journal of the Philosophical Association of Kenya 1 (2):1-23.
    This article examines the concerns and debates that have arisen in African philosophy over the last few decades, and asks whether it continues to be necessary for African philosophy to take on what the author calls “perverse questions” or “perverse preoccupations” with the West. The author argues that to engage and respond to questions about the intellectual capabilities of African thinkers or the possible existence of philosophical resources in African cultures is to respond to perverse questions. To engage in academic (...)
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  47. African Bioethics vs. Healthcare Ethics in Africa: A Critique of Godfrey Tangwa.Ademola K. Fayemi - 2015 - Developing World Bioethics 16 (2):98-106.
    It is nearly two decades now since the publication of Godfrey Tangwa's article, ‘Bioethics: African Perspective’, without a critical review. His article is important because sequel to its publication in Bioethics, the idea of ‘African bioethics’ started gaining some attention in the international bioethics literature. This paper breaks this relative silence by critically examining Tangwa's claim on the existence of African bioethics. Employing conceptual and critical methods, this paper argues that Tangwa's account of African bioethics has some conceptual, methodic and (...)
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  48. Caliban’s Reason: Introducing Afro-Caribbean Philosophy by Paget Henry.Eddy Soufrant - 2002 - Philosophia Africana 5 (1):59-63.
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  49. Armes, Roy. Postcolonial Images: Studies in North African Film. Bloomington: Indiana University Press, 2005. Pp. 279; and Armes. African Filmmaking: North and South of the Sahara. Bloomington: Indiana University Press, 2006. Pp. 256. [REVIEW]L. M. Porter & B. Hutchens - 2007 - Substance 36 (2):147-160.
  50. Caliban’s Reason: Introducing Afro-Caribbean Philosophy.H. Adlai Murdoch & Paget Henry - 2002 - Substance 31 (2/3):296.
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