Cover of Filosofia Theoretica
Already a subscriber? - Login here
Not yet a subscriber? - Subscribe here

Displaying: 1-10 of 10 documents

1. Filosofia Theoretica: Volume > 4 > Issue: 1
Jonathan O. Chimakonam Editorial
view |  rights & permissions | cited by
2. Filosofia Theoretica: Volume > 4 > Issue: 1
Fainos Mangena How Applicable is the Idea of Deep Ecology in t he African Context?
abstract | view |  rights & permissions | cited by
In this paper, I outlined and discussed the idea of deep ecology as defended by Arne Næss (1973) as well as Bill Devall and George Sessions (1985). I specially looked at how deep ecology has responded to the dominant view in ecological ethics, especially its attendant theory – anthropocentrism or homo-centrism or simply the reason-based account – which I outlined and explained in the first section of this paper. In the final analysis, I looked at the feasibility (or lack thereof) of applying deep ecology in Sub-Saharan African ecological contexts focusing particularly on the Shona ecological matrix of Zimbabwe. My intention was to answer the question: How applicable is the idea of deep ecology in the African context? Having reviewed Zimbabwean literature, I came to the conclusion that the Shona enviro nment had a different form of deep ecology that was not only anchored on spirituality but that it also interpreted cosmology and ecology from a communitarian viewpoint
3. Filosofia Theoretica: Volume > 4 > Issue: 1
Idom T. Inyabri Neo-Colonialism, Postcolonialism and the Bane of Neoessentialist Theorising in Current African Literature
abstract | view |  rights & permissions | cited by
This paper is a response to Joseph Ushie’s argument for Neo-colonialism rather than Postcolonialism as the most appropriate theory for the criticism of what he calls Current African Literature. His proposition is based on the premise that Postcolonialism as a theory runs counter to the neo-colonial situation of Africa sincethe attainment of flag independence by different African nations. Hence, neo - colonialism answers directly to the socio-political and economic condition of mostAfrican countries and should be utilised in the appreciation of most literatures from the continent. In this meta-criticism we proceed by making bare the crux of Ushie’s argument, then identify obvious contradictions in his logic and critically present the merit of Postcolonialism as a cultural theory fit enough for the critical engagement of Current African Literature.
4. Filosofia Theoretica: Volume > 4 > Issue: 1
Jonathan O. Chimakonam Addressing Uduma’s Africanness of a Philosophy Question and Shifting the Paradigm from Metaphilosophy to Conversational Philosophy
abstract | view |  rights & permissions | cited by
This conversation is inspired by Uduma O. Uduma’s essay entitled “The Question of the ‘African’ in African Philosophy: In search of a Criterion for the Africanness of a Philosophy”. In this essay, Uduma coined what he calls “the Africanness of a Philosophy Question which consists in the ultimate criterion for African philosophy. He was not the first to dwell on the Africanness issue in African philosophy but he was the first, to my knowledge, to christen it as such. Before Uduma framed the question into a proper metaphilosophical concern in African philosophy, old campaigners like Paulin Hountondji, Odera Oruka, Peter Bodunrin, Kwasi Wiredu, Sophie Oluwole, Innocent Onyewuenyi, etc., have all dwelt on it with some going more in-depth than others. I have also dwelt partly on this question before in an essay entitled “The Criteria Question in African Philosop hy: Escape from the Horns of Jingoism and Afrocentrism”. Incidentally, my treatment of the issue was not digestive enough as I did not mention the likes of Bodunrin, Wiredu, Oluwole and even Uduma himself—a terrible short-sightedness—one that I wish to correct in this discussion. My first aim in this work is to attempt to settle this metaphilosophical vicious circle once and for all. On the basis of this, I wish also to orchestrate a shift from the vicious circle of metaphilosophical engagements to a more f ruitful conversational engagement in contemporary African philosophy. Our method shall consist in critical conversationalism.
5. Filosofia Theoretica: Volume > 4 > Issue: 1
David A. Oyedola African Philosophy and the Search for an African Philosopher: The Demise of a Conflictual Discourse
abstract | view |  rights & permissions | cited by
There are contending reasons why the rationale, qualification and justification for becoming an African philosopher are still facing the problem of ontology. Onereason, as Didier Kaphagawani posits, is premised on the challenges by anthropology and colonialism (1986, 86). Given Oruka, Makinde, Oladipo, Oke, and Hallen’s perception of these challenges, they concede that these challenges gave birth to the postcolonial search for a distinct African identity. On the one hand, D. A. Masolo’s submission that because “Africa cannot be re -subjectivised; hence, an identity which is peculiarly African is impossible” (1997, 283-285)downplays the concession of Kaphagawani, Oruka, et al. Moreover, there tend s to be agreement among certain philosophers who have devoted their time promoting Africana philosophy and culture-oriented discourse in Africa like Outlaw, Cabral, Fanon, Makinde, Oladipo, Oke, Hallen, Horton, etc., that “the Western discourse on Africa and the response to such discourse” (MASOLO 1994, 1) led many African philosophers like Nazombe, Okpewho, Tempels, Nkrumah, Nyerere, Senghor, Cesaire, Awolowo, Mandela, etc., to react using socio-political and academic means to establish a distinct African philosophical paradigm which craves for the re-subjectivisation of Africa. By implication, the response to the Western discourse on Africa, as Outlaw, et al, opine, lend credence to (a) therationale for the qualification and justification to be an African philosopher; (b) the existence of African philosophy, and (c) the modality of doing philosophy inAfrica. Nevertheless, the problem with Outlaw, et al, o n one hand, and D. A. Masolo, on the other, is the failure to recognize that any philosopher need not be ofAfrican descent or blood before he can make a meaningful contribution to address the problems facing the development of Africa in all spheres of lif e. This ispossible in as much as there is an adequate understanding of the subject under discussion or what it means to do African philosophy. It is this failure or weakness that we shall explore in this essay.
6. Filosofia Theoretica: Volume > 4 > Issue: 1
Conversations in African Philosophy
view |  rights & permissions | cited by
7. Filosofia Theoretica: Volume > 4 > Issue: 1
Aribiah David Attoe Mental Surgery: Another Look at the Identity Problem: A Conversation with Jonathan Chimakonam
view |  rights & permissions | cited by
8. Filosofia Theoretica: Volume > 4 > Issue: 1
Victor C. A. Nweke Postmodernism and the Objectivity of the Social Sciences: An Interrogative Conversation with Augustine Atabor
view |  rights & permissions | cited by
9. Filosofia Theoretica: Volume > 4 > Issue: 1
Segun T. Samuel Finding a Place for Interrogatory Theory: A Critique of Chimakonam’s Patterns of Social Deconstruction, Reconstruction and the Conversational Order in African Philosophy
view |  rights & permissions | cited by
book review
10. Filosofia Theoretica: Volume > 4 > Issue: 1
Moses Ogah Irem Conversational Philosophy in Practice
view |  rights & permissions | cited by