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Jonathan C. Okeke
An Investigation into the Nature of Mathematical Meaning
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Innocent I. Asouzu
“Ibuanyidanda” and the Philosophy of Essence
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Mamadu T. Titus
Kant's Idea of Space and Time in Relation to African Notion of Reality: Making Sense out of a Senseless World
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Agu N. Sunday
Philosophy and Method of Integrative Humanism
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Godfrey O. Ozumba
Integrative Humanism and Complementary Reflection: A Comparative Analysis
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Ejikeme Dennis Igwe
Igbo Jurisprudence: A Discourse on the Nature of Punishment in Traditional African Society
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Adekunle A. Ibrahim
Inquiry into the Defining Conditions of Knowledge Claim: An Exercise From the Perspective of Integrative Epistemology
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Udobata Onunwa
Humanistic Basis for African Traditional Religious Theology and Ethics: (A Challenge to the Church in Nigeria)
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Chris O. Ijiomah
Humanistic Epistemology
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Jonathan C. Okeke
Mental Surgery: Another Look at the Identity Problem
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Jonathan M. O. Chimakonam
Idea of African Numeric System
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Jonathan O. Chimakonam
Editorial
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Innocent Chukwudolue Egwutuorah
Igbo Communalism: An Appraisal of Asouzu’s Ibuanyidanda Philosophy
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Ikechukwu Anthony Kanu
Trends in African Philosophy: A Case for Eclectism
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Ada Agada
Is African Philosophy Progressing?
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Any attempt at writing the history of African philosophy is doomed to be frustrated by the glaring absence of originality, individuality, and creativity in the body of works that come under the heading of African philosophy. In the first place, most of what is called African philosophy is in fact ethno-philosophy, consistingchiefly of researches into the traditional worldviews of various African tribes in the light of Western philosophy. In this intellectually instigating paper I attempted the question whether African philosophy is progressing by showing that there has been some progress, albeit a slow one. I demonstrated this by tracing thedevelopment of a genuine African rationalism from Senghor’s famous idea of negritude to Asouzu’s recent notion of complementary reflection, which finds culmination in the emergent synthesis of consolationism. In the latter rationalism, veiled in Senghor’s metaphysical vision and liberated in Asouzu’s robustindividualism, aspires to a completion never before seen in African philosophical thought. I concluded by saying that the time has come for African thinkers to make African philosophy a tradition that will command universal respect by the radicalization of individual initiative with ethno-philosophy serving only as thefoundation of our 21st century inspiration.
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Obiajulu Mulumba Ibeabuchi
The Theory of Forces as Conceived by Igbo-Africans
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Ikechukwu Anthony Kanu
On the Sources of African Philosophy
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Etim Edet Inameti
The Administration of Justice in Pre-Colonial Efik Land
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Nwabuiro Ideyi
Ethnicism and Religious Crisis in Nigeria: A Stumbling Block to National Development
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C.B. Nze
Introducing African Science: Systematic and Philosophical Approach
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