File Name: african philosophy myth and reality writer.zip
Notion of "African" as a strategic ideological epistemic position in African philosophy. Department of Philosophy, Stellenbosch University omorakinyo sun. This article argues that the racial essentialism implicit in the geographic criteria of the meaning of "African" in African philosophy as black, ethnic and sub-Saharan limits the development of African philosophy as a disciplined methodological inquiry into the question of African - and the African question in philosophy.
This article traces the history of systematic African philosophy from the early s to date. Aristotle agreed. However, recent research shows that wonder may have different subsets. If that is the case, which specific subset of wonder inspired the beginning of the systematic African philosophy? In the history of Western philosophy, there is the one called thaumazein interpreted as awe and the other called miraculum interpreted as curiosity. History shows that these two subsets manifest in the African place as well, even during the pre-systematic era.
By conceptual decolonization, Wiredu advocates a re-examination of current African epistemic formations in order to accomplish two aims. First, he wishes to subvert unsavory aspects of tribal culture embedded in modern African thought so as to make that thought more viable. Second, he intends to dislodge unnecessary Western epistemologies that are to be found in African philosophical practices. In previously colonized regions of the world, decolonization remains a topical issue both at the highest theoretical levels and also at the basic level of everyday existence. After African countries attained political liberation, decolonization became an immediate and overwhelming preoccupation.
Hountondji's deep understanding of any civilization as necessarily pluralistic, and often even self-contradicting as it evolves, is simply magisterial. This is a precious gem of a book for anyone who wishes to reflect on civilization and culture. In this incisive, original exploration of the nature and future of African philosophy, Paulin J. Hountondji attacks a myth popularized by ethnophilosophers such as Placide Tempels and Alexis Kagame that there is an indigenous, collective African philosophy separate and distinct from the Western philosophical tradition. Hountondji contends that ideological manifestations of this view that stress the uniqueness of the African experience are protonationalist reactions against colonialism conducted, paradoxically, in the terms of colonialist discourse. Hountondji argues that a genuine African philosophy must assimilate and transcend the theoretical heritage of Western philosophy and must reflect a rigorous process of independent scientific inquiry. This edition is updated with a new preface in which Hountondji responds to his critics and clarifies misunderstandings about the book's conceptual framework.
Osha has pursued the same line of argument in his article on Wiredu in the Internet Encyclopedia of Philosophy. Conceptual colonisation mainly functions at the level of religion and formal education, and so its deconstruction must operate along the same lines. For centuries the West debated the question as to whether Africans had the ability to philosophise, to which Georg Wilhelm Friedrich Hegel, in the introduction to his Philosophy of History , gave a definite answer in the negative, insisting that Africa was a dark continent without logic, and therefore without history and civilisation. Thus the renowned Kenyan philosopher D. They will recognise themselves in our words. Regrettably, John S. I have sought the fundamental framework within which these forces are set, that framework which reveals the people of Africa in their human condition in society.
PDF | On Mar 1, , Bruce B. Janz published The Folds in Paulin Hountondji's Paulin Hountondji, 'African Philosophy, Myth and Reality' () Editor's Note: 'Re-Readings' is a regular feature in Philosophical Papers.
Your email address will not be published. Required fields are marked *