Living Springs Of Wisdom And Philosophy Problematics Of An African Philosophy

Building on and going far beyond W.E.B. Du Bois and the Problems of the Twenty-First Century and Du Bois's Dialectics, Reiland Rabaka's Africana Critical Theory innovatively identifies and analyzes continental and diasporan African contributions to classical and contemporary critical theory. This book represents a climatic critical theoretical clincher that cogently demonstrates how Du Bois's rarely discussed dialectical thought, interdisciplinarity, intellectual history-making radical political activism, and world-historical multiple liberation movement leadership helped to inaugurate a distinct Africana tradition of critical theory. With chapters on W.E.B. Du Bois, C.L.R. James, Negritude (Aime Cesaire and Leopold Senghor), Frantz Fanon and Amilcar Cabral, Africana Critical Theory endeavors to accessibly offer contemporary critical theorists an intellectual archaeology of the Africana tradition of critical theory and a much-needed dialectical deconstruction and reconstruction of black radical politics. These six seminal figures' collective thought and texts clearly cuts across several disciplines and, therefore, closes the chasm between Africana Studies and critical theory, constantly demanding that intellectuals not simply think deep thoughts, develop new theories, and theoretically support radical politics, but be and constantly become political activists, social organizers and cultural workers - that is, folk the Italian critical theorist Antonio Gramsci referred to as 'organic intellectuals.' In this sense, then, the series of studies gathered in Africana Critical Theory contribute not only to African Studies, African American Studies, Caribbean Studies, Cultural Studies, Gender Studies, and Postcolonial Studies, but also to contemporary critical theoretical discourse across an amazingly wide-range of 'traditional' disciplines, and radical political activism outside of (and, in many instances, absolutely against) Europe's ivory towers and the absurdities of the American academy.

With its unique, poetic style, these short works from Oluwole Komolafe provide the groundwork for free-spirited philosophical exploration and reflection on life from an African perspective. Thoughts on Granite is a compelling collection of encounters with wisdom and reflections on cryptic issues of this world and is based on Komolafe's experiences-imaginary, real, and surreal. He shares his words in prose form, etching them in the minds of those eager to learn his thoughts on: African proverbs, philosophy, and poetry Abstract thought Knowledge of body, mind, and soul Application of philosophy in village vernacular Objects in changeless time and space Komolafe's intensely personal insights provide a striking view into the mind of a man challenging destiny in his search for truth and wisdom in this earthly life. Thinkers and seekers of truth-particularly those that wish to learn about African wisdom-will appreciate how he uses the works of popular early philosophers to explain African wisdom and philosophy and provides answers to questions about man's existence in the universe.

A Short History of African Philosophy discusses major ideas, figures, and schools of thought in philosophy in the African context. While drawing out critical issues in the formation of African philosophy, Barry Hallen focuses on recent scholarship and relevant debates that have made African philosophy critical to understanding the rich and complex cultural heritage of the continent. This revised edition expands the historical perspective, takes account of recent discoveries and new canonical figures, highlights new discussions about gender as a cultural and philosophical phenomenon, clarifies issues regarding indigenous cultures and human rights, and builds on the notion that African philosophy shares methods and concerns of philosophy worldwide. This short reference is an essential resource for students, scholars, and general readers.

As academic subject African philosophy is predominantly concerned with epistemology. It aims at re-presenting a lost body of authentic African thought. This apparently austere a-historical concern is framed by a grand narrative of liberation that cannot but politicise the quest for epistemological autonomy. By “politicise” I mean that the desire to re-cover an authentic African epistemology in order to establish African philosophy as autonomous subject, ironically re-iterates Western, enlightenment notions of the autonomous subject. Here, in the pursuit of an autonomous subject the terms of historical oppression are necessarily duplicated in the terms of liberation. In this study I use the term disfigurement to refer to the double-bind - peculiar to post-coloniality - in which the African subject finds itself when it has to establish and affirm a sense of apartheid (in order to confirm the assumption of difference) by inventing its own autonomy in a way that ironically conflicts with an African conception of the autonomous subject. The transcendental concern with epistemological authenticity and autonomy - indicative of an oppressive desire for Western style autonomy - necessary as it may be in a post-colonial context, is placed in an ethical framework that seeks to remain faithful to the African dictum of identity and autonomy “I am because we are”. Whereas the first three chapters are concerned with the transcendental question ‘what is African philosophy?’, the fourth and last chapter situates the ethical framework within which this question arises in the context of the recently “completed” South African Truth and Reconciliation Commission.

This book is divided into three parts: Part one deals with introduction to Philosophy, covering primarily ancient historical period which deals with Cosmological questions leading to the birth of Metaphysics as a branch of Philosophy. Part two deals with African philosophy taking into consideration its subject matter from Anthropological and Theological literature. Part three delves into Religious discussion on Sacred Scripture as the main subject matter, covering such thematic issues as; Revelation, Inspiration, Hermeneutics, Sources and Canonicity.

This book provides an excellent orientation to, and a logical development of, the major trends and issues that have dominated discussions in African philosophy since the publication of Placide Tempels' Bantu Philosophy in 1945. Views of some of the best-known African philosophers, such as Kwasi Wiredu, Paulin Hountondji, H. Odera Oruka, Peter Bodunrin, and D. A. Masolo are discussed in detail. The text takes into account, in the form of quotations or referencing, the views of several other philosophers who have had something to say about African philosophy. This book facilitates an excellent orientation on African philosophy at the undergraduate level. Those pursuing African philosophy at the graduate level will find the text refreshingly novel.