Kwasi Wiredu: Philosophy and an African culture. xiv, pp. Cambridge, etc.: Cambridge University Press, – Volume 45 Issue 2. Pfubsophy and an African Culture. By Kwasi Wiredu. Cambridge University Press , , xiv + pp., £ Is philosophy ‘culture bound’, or is there, if not a. Download Citation on ResearchGate | Philosophy and An African Culture | Part I: 1. Philosophy and On an African orientation in philosophy 3. Kwasi Wiredu.

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He then makes an even more damaging accusation that a form of authoritarianism lies at the heart of conception of philosophy propagated by Marx and Engels. I have therefore spent afrcan more time than before researching in that area. Philosophers regularly build on both the successes and the failures of their predecessors. Choice of a Social and Political System Wiredu argues that in choosing a social and political system for example, there is need for an ideology to inform the process.

Philosophical thinking strongly emphasizes clear formulation of ideas and problems, selection of relevant data, and objective methods for assessing ideas and proposals. He wants to shed light and understanding to their belief systems and what they believe to be true and physical. A Step Forward in African Thinking.

It was necessary to restore in ourselves our previous confidence which had been so seriously eroded by colonialism. Janssens – – Tijdschrift Voor Filosofie Table of Contents Abstract On another level, it appears that Wiredu has not sufficiently interrogated the distance between orality and textuality.

Kwasi Wiredu, Philosophy and African Culture – PhilPapers

An African Reading of Karl Marx Marxist theory and discourse generally pjilosophy many African intellectuals with a platform on which to conduct many sociopolitical struggles.


Introduction By African philosophy, we mean the critical reflection and the asking ann fundamental questions, the seeking of meaning and understanding within the bias and context of African cultural setting and experience. The idea of African epistemology is based on their acceptance that such concepts as knowledge, truth, and rationality etc.

He was a member of the Committee of Directors of the International Federation of Philosophical Societies from to It is the thinkers that will give direction to progressive change in society.

Eiredu WireduW. This article has no associated abstract. But not all scholars found Marxism acceptable.

Kwasi Wiredu (1931— )

Kwasi Wiredu – – Indiana University Press. This is a contradictory but inevitable trope within the postcolonial condition. These are some of the central concerns which appear in Kwasi Wiredu and Beyond: His influences include, apart from his tutors at Oxford, David Humeand Immanuel Kantand the pragmatist John Deweyand the epistemologicalmetaphysical, and ethical resources of the Akan culture.

Hountondji ; in those agrican of extreme ideologizing, never avoided the required measure of socialist posturing.

A Model of Moral Analysis and Construction. This then designates a person to become a person.


Wiredu proposes that the African philosopher has a unique opportunity to re-examine many of the assumptions of Western philosophers by subjecting them to an interrogation based on African languages.

This differs from the Western conception of personhood in that people, in traditional Akan thought, are not born as philosophj beings. Second, he intends to undermine the unhelpful Western epistemologies to be found in African philosophical traditions. By this I mean the purging of African philosophical thinking of all uncritical assimilation of Western ways of thinking.

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Philip Higgs – – Educational Philosophy and Theory 44 s2: Cultural Universals and Particulars: In this regard, the problematic of identity does not only refer to the question of personal agency but more broadly, the challenges of discursive identity. In sum, Wiredu general attitude towards Marxism is one of condemnation. On some of the drawbacks of tradition Wiredu writes, it is as true in Africa as anywhere else that logical, mathematical, analytical, experimental procedures are essential in the quest for the knowledge of, and control over, nature and therefore, in any endeavour to improve the condition of man.

After graduating in with a degree in philosophy, he went on to Oxford. The other desiderata are the careful study of our own traditional philosophies and the synthesising of any insights obtained from that source with any other insights that might be gained qnd the intellectual resources of the modern world. Also, Electoral representativity or parliamentary life is not only distorted, as was always the case, by a great number of socio-economic mechanisms, but it is exercised with more and more difficulty in a public space profoundly upset by techno-tele-media apparatuses and by new rhythms of information and communication, by the devices and the speed wkasi forces represented by the latter, but also and consequently by the new modes of appropriation they put to work, by the new structure of the event and of its spectrality that they produce.