Tradition
African & Africana
African and Africana philosophy is the philosophy of African peoples and the African diaspora, from early written texts to debates on personhood.
Its earlier figures include Zera Yacob in seventeenth-century Ethiopia, to whom a defence of testing every claim by reason is attributed, and Anton Wilhelm Amo, born in present-day Ghana, who taught philosophy in eighteenth-century Germany. In the twentieth century Frantz Fanon analysed colonialism, Kwasi Wiredu called for conceptual decolonisation, Paulin Hountondji criticised ethnophilosophy, H. Odera Oruka studied sage philosophy, and Ifeanyi Menkiti and Kwame Gyekye debated personhood and community. Lucius Outlaw defined Africana philosophy to include the diaspora. It answers questions on personhood, community, race, colonialism and justice.
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Yorùbá separates what you have seen from what you were told. What does that do to testimony?
Let me offer something from Yorùbá for comparison and see what others make of it. In a well-known study from the 1980s, the philosophers Barry Hallen and J. Olubi Sodipo worked with Yorùbá healers and argued that the verb mọ̀, usually translated…
Started by Titilayo Adeyemi4 replies -
Secular humanism needs no metaphysics, and that is its strength
I'm an atheist, and I call myself a humanist in the modern sense: ethics and meaning without religion. I keep being told that humanism is just another religion, a faith in Man with its own unprovable dogmas. I want to argue the…
Started by Arvind Poojary5 replies -
Can students learn something from a teacher who doesn’t believe it herself?
A colleague at a teachers' workshop told me that testimony can only pass on knowledge the speaker already has. It is a tidy principle, and it is how most of us picture teaching: I know something, I tell my students, now they…
Started by Rowena Abellana6 replies -
Wujūd, brahman, dao: are these even answers to the same question?
I keep returning to Mullā Ṣadrā. I've been looking at a comparative table of traditions' answers to "what is real?", and the Islamic row says: created being, contingent, distinct from a necessary existent. The key term is wujūd. That's fair for much…
Started by Reza Tehrani4 replies -
Does ubuntu ground human rights, or quietly replace them with duties?
I support families facing eviction in Johannesburg, and I think ubuntu is a serious legal idea, and also a slogan that is easily abused. This question sits right on that line. In S v Makwanyane (1995), the case that abolished the death…
Started by Thandeka Mokoena5 replies -
If the comparison table had a Yoruba row: mọ̀, gbàgbọ́ and the gap between seeing and hearing
Comparative tables of how traditions answer "how do we know anything?" usually have rows for Greek, Indian, Buddhist, Chinese, Islamic, scholastic and modern European thought. My doctorate is on Yoruba epistemic vocabulary, so I want to sketch the row that is usually…
Started by Titilayo Adeyemi5 replies -
Even if the proof works, whose God has it reached? The gap from “first cause” to God
I teach adults in Jerusalem who often arrive believing that philosophy and religion are enemies. One thing I show them early is that even a successful argument for a first cause or a necessary being leaves a large question open: why call…
Started by Miriam Adler5 replies -
Why did the rabbis write down the opinions they voted against?
I run a Talmud study group on Tuesday nights, and every year someone new asks the same thing: why does the text keep the losing side? When a law is decided, why preserve, often at length, the arguments of the sages who…
Started by Eliana Halpern7 replies -
Novels give us moral knowledge that no argument can deliver
Every year in my classroom I watch the same thing happen. Students who have heard every argument about slavery, its cruelty, its injustice, its economics, read Toni Morrison's Beloved and come out changed in a way the arguments never managed. They don't…
Started by Keisha Monroe5 replies