Foundations Of African Thought

The Professor of Philosophy at the University of Ibadan addresses the controversial question as to whether or not there is something distinctive which can be described as African philosophy. He goes beyond this and lays out a foundation for an emerging indigenous African philosophy. Based on his belief that a modern African philosophical tradition can be nourished within the context of African culture, history and experience, he conducts a philosophical analysis of the conceptual implications of major issues, beliefs and thought systems that are particular to Africa. His thesis illustrates the need for a new orientation of thinking amongst African scholars, both those in search of an African philosophical tradition and those in search of a new order.

The modern works on African philosophy have not been integrated and fully connected to Africa's antiquity in order to provide a foundational unity for further intellectual refinement. The philosophical dimensions of humanism, Nkrumah's concept of categorial conversion, African concepts of duality, polarity, unity, continual creation and democratic ideals must be shown their African-centered origins. In considering African philosophy, there arise conceptual and logical gaps that require the development of fundamental cognitive unity from the available data with judicious interpretation and restructuring in order to define the parameters of African philosophical unity that will allow these gaps to be closed for intellectual continuity. This monograph is devoted to the establishment of the foundations for the development of Africa's intellectual continuity and cognitive unity from antiquity to the present. Its main premise is that there is African philosophy with its own method of reasoning, analysis and synthesis. The monograph initiates self-contained philosophical foundations for African intellectual unity that is required to support African cultural unity, African personality, African essence and humanism needed for the creation of Greater Africa that is implied by African Union. These philosophical foundations, it is argued, formed the thinking system for Africa's social construct, law, economics, politics and governance of empires, kingdoms and social units that have come to pass. These philosophical foundations constitute the thinking system that must guide current and future Africa's socioeconomic dynamics. The monograph discusses also Africa's contributions to the global intellectual heritage by showing the relationships among foundations of African philosophical tradition and other philosophical systems that lead to rediviva Africana. It presents the principles of cognitive unity and continuity on the held position that without clearly developed Africa's philosophical foundations from its antiquity providing intellectual unity and cognitive continuity complete emancipation of Africa will be a mere mimicking of intellectual faults of other nations and philosophical systems. The research by African scholars and others on specific philosophical thoughts from different areas of Africa is useful materials that must be integrated into cognitive unity by accepting those that fit and rejecting those that do not fit by a defined logical process. Mindful of this, a case is thus made in this monograph for African cognitive unity and supporting reasoning methods. The system of ideas and perceptive interpretations of relevant data is, here, referred to as Africentricity, and its philosophical foundations that project thought as polyrhythmicity while the study of logic of reasoning about methodological and epistemic problems of polyrhythmicity and Africentricity is referred to as polyrhythmics. On practical level these philosophical foundations are shown to support the conceptual basis of Nguzo Saba (the Seven Principles of Kwanzaa). The monograph would be of interest to philosophers in general, professionals, researchers and students engaged in African philosophy, African studies, Black studies, socio-political philosophy and those interested in knowing the thinking system on the basis of which African essence arises and African social formations were constructed and governed from antiquity. _______________________ Kofi Kissi Dompere is a professor of economics at Howard University, USA. He has authored a number of scientific and scholarly works in economics, philosophy and decision theory. He is the producer and host of a radio program "African Rhythms and Extensions" on WPFW 89.3fm in Washington D.C., USA.

Who truly articulated African philosophy: a white or a black? Over the decades, Africa has struggled with the notion of a white man or black man as the founder of its philosophy. The debate extended into the twenty-first century with many African scholars claiming to have the best articulation of African philosophy. Recently, Emmanuel Edeh has received many national and international awards as the founder of modern African philosophy. Is Africa and the world about to settle with Emmanuel Edeh as the founder of Modern African Philosophy? Take a look at the necessary qualitative attributes designed to assess the true founder of African philosophy. Does Edeh meet the criteria? The foundation of African philosophy is mostly about the contributions of the top two renowned leaders who uncovered the fundamentals of who we are as Africans and dedicated their lives championing thought-action-oriented African way of life. Amah's book, The Foundation of African Philosophy, takes you into this adventurous self-debate with the subject matter. At last Africa has settled with one person as the founder of its philosophy. Is the debate over? Find out and be heard!

The modern works on African philosophy have not been integrated and fully connected to Africa's antiquity in order to provide a foundational unity for further intellectual refinement. The philosophical dimensions of humanism, Nkrumah's concept of categorial conversion, African concepts of duality, polarity, unity, continual creation and democratic ideals must be shown their African-centered origins. In considering African philosophy, there arise conceptual and logical gaps that require the development of fundamental cognitive unity from the available data with judicious interpretation and restructuring in order to define the parameters of African philosophical unity that will allow these gaps to be closed for intellectual continuity. This monograph is devoted to the establishment of the foundations for the development of Africa's intellectual continuity and cognitive unity from antiquity to the present. Its main premise is that there is African philosophy with its own method of reasoning, analysis and synthesis. The monograph initiates self-contained philosophical foundations for African intellectual unity that is required to support African cultural unity, African personality, African essence and humanism needed for the creation of Greater Africa that is implied by African Union. These philosophical foundations, it is argued, formed the thinking system for Africa's social construct, law, economics, politics and governance of empires, kingdoms and social units that have come to pass. These philosophical foundations constitute the thinking system that must guide current and future Africa's socioeconomic dynamics. The monograph discusses also Africa's contributions to the global intellectual heritage by showing the relationships among foundations of African philosophical tradition and other philosophical systems that lead to rediviva Africana. It presents the principles of cognitive unity and continuity on the held position that without clearly developed Africa's philosophical foundations from its antiquity providing intellectual unity and cognitive continuity complete emancipation of Africa will be a mere mimicking of intellectual faults of other nations and philosophical systems. The research by African scholars and others on specific philosophical thoughts from different areas of Africa is useful materials that must be integrated into cognitive unity by accepting those that fit and rejecting those that do not fit by a defined logical process. Mindful of this, a case is thus made in this monograph for African cognitive unity and supporting reasoning methods. The system of ideas and perceptive interpretations of relevant data is, here, referred to as Africentricity, and its philosophical foundations that project thought as polyrhythmicity while the study of logic of reasoning about methodological and epistemic problems of polyrhythmicity and Africentricity is referred to as polyrhythmics. On practical level these philosophical foundations are shown to support the conceptual basis of Nguzo Saba (the Seven Principles of Kwanzaa). The monograph would be of interest to philosophers in general, professionals, researchers and students engaged in African philosophy, African studies, Black studies, socio-political philosophy and those interested in knowing the thinking system on the basis of which African essence arises and African social formations were constructed and governed from antiquity.

African philosophy has for long been rejected on the basis that it is not known, or has not been written down. Behind this view is the idealist presumption that for something to exist, it must first be perceived. However, for something to be perceived, it must first exist. African Philosophy: Critical Dimensions examines what constitutes African philosophy in terms of its meaning, foundation, sources, methodology, characteristics, and relevance. The book analyses traditional African philosophy from the political, social, ethical, epistemological and metaphysical angles. The book further critically discusses modern African political philosophy, modern African social philosophy, modern African economic philosophy, and modern African philosophy of religion. It ends with the identification of the different conclusions that were derived from the study and general recommendations, some specifically for researchers and writers, especially in the area of African philosophy. Wilfred Lajul joins other authentic voices examining African Philosophy.

Includes bibliographical references and index.

The Routledge Handbook of African Political Philosophy showcases and develops the arguments propounded by African philosophers on political problems, bringing together experts from around the world to chart current and future research trends. This exciting new handbook provides insights on the foundations, virtues, vices, controversies, and key topics to be found within African political philosophy, concluding by considering how it connects with other traditions of political philosophy. The book provides important fresh perspectives which help us to a richer understanding of the challenges of co-existence in society and governance not just in Africa, but around the world.