Department of Philosophy and Classics
Permanent URI for this collectionhttp://197.255.125.131:4000/handle/123456789/23076
Browse
31 results
Search Results
Item Moderate Communitarianism and the Idea of Political Morality in African Democratic Practice(Diametros, 2018-09-30) Majeed, H.M.This paper explores how moderate communitarianism could bring about a greater sense of political morality in the practice of democracy in contemporary Africa. Moderate communitarianism is a thesis traceable to Kwame Gyekye, the Akan philosopher. This thesis is a moderation of the infl uence of the community in the Akan, an African social structure. In ensuring good political morality in the Akan, and therefore the African community, Gyekye proposes moral revolution over the enforcement of the law. I perform two main tasks in this article: (i) I reinforce the view that in a democratic framework (such as the framework within which many African states now fi nd themselves), moderate communitarianism offers lessons on political morality, and (ii) I challenge the notion that moral revolution has greater prospects for bringing about political morality than law enforcementItem Davidson’s Phenomenological Argument Against the Cognitive Claims of Metaphor(Axiomathes, 2019-11-08) Kwesi, R.In this paper, I take a critical look at the Davidsonian argument that metaphorical sentences do not express propositions because of the phenomenological experience—seeing one thing as another thing—involved in understanding them as metaphors. According to Davidson, seeing-as is not seeing-that. This verdict is aimed at dislodging metaphor from the position of being assessed with the semantic notions of propositions, meaning, and truth. I will argue that the phenomenological or perceptual experience associated with metaphors does not determine the propositional contentfulness or truth-evaluability of metaphors. Truth-evaluability is not inconsistent but compatible with a perceptual model for metaphors. I argue for this partly by showing that seeing-as does not constitute understanding of metaphors when understanding is appropriately construed in terms of being able to use an expression.Item Reincarnation, resurrection and the question of representation(Journal of African Philosophy, Culture and Religions, 2019-05) Majeed, H.; Ramose, M.This article discusses critically the problems and significance of the concepts of reincarnation and the resurrection. It focuses on the contemporary debate on this topic between Robert Almeder and Stephen Hales. The Akan understanding of these concepts is invoked showing the contrast and,even comparison between the African and the Western understanding of the concepts. It is suggested in this article that the arguments for these concepts could still be ameliorated. This point is taken up by Ramose’s focus on the issues that arise from the critical discussion. Ramose points out that the concept of immortality requires a special place in the discussion since it is the axis around which both reincarnation and resurrection revolve. He complements the discussion accordingly. He further argues that the topic is as relevant today as it was since the dawn of humankind. Any attempt to exclude or discard the topic from philosophy is both questionable and an arbitrary limitation of the scope and meaning of philosophy.Item On the Non-worshipping Character of the Akan of Africa(Sophia, 2019-06) Ani, E.I.According to Wiredu, the Akan profess secular esteem rather than religious worship to supra-natural beings (including the Supreme Being), who they perceive in an empirical sense. He backs this up by re-reading what he sees as the Akan general ontology in a way that denies them of the concepts of the supernatural, the transcendental, the mental, the spiritual, and an ontologically distinct mind. At the end of denying the three criteria of worship as well as all of these other concepts which might otherwise be available to the Akan, one might struggle to find any evidence that the Akan even had a religion. I dispute this secular reading, and I more generally demonstrate that the characterizations of the Akan attitude to divinity as non-worshipping, non-supernatural, non-transcendent, and non-spiritual, are either conceptually flawed, factually incorrect, or both.Item Debating the Roots of Poor Academic Performance in the West African Subregion: The Perspective of a Philosopher(SAGE Open, 2017) Ani, E.I.Recent nationalistic arguments have tended to blame the use of foreign language as responsible for poor academic performance and even underdevelopment. Although I theoretically agree with the mother tongue (MT) proposal concerning early elementary education, I identify some narrowness in the meaning of MT that drives the nationalistic school. A correction of this connotative inaccuracy would mean that the importance of the MT proposal to education is not as all embracing as nationalists would love to see. Even presuming theoretical correctness, I also see a number of grave practical problems with the MT initiative, including the unwillingness to develop local languages in terms of equiping them with the lexical power to serve as medium for modern research, academics, science, and technology. I also see a potential of the MT idea to sustain ethnicity, a political problem that ultimately undermines the quality of education itself. I conclude that the most critically determining factor for academic performance in this region is not the use (or lack of use) of MT but the political handling of education. I discuss, and tentatively suggest solutions to (a) the monopoly of salary fixing by politicians and (2) the extremely low budget percentage allocated to the educational sector. © 2017, © The Author(s) 2017.Item The Question of Immanence in Kwasi Wiredu’s Consensual Democracy(Cultura. International Journal of Philosophy of Culture and Axiology, 2018-12) Ani, E.I.Kwasi Wiredu, arguably the most influential African philosopher, has proposed a democracy by consensus as an alternative to the majoritarian democracy African countries inherited from their colonial masters. His proposal has generated a lot of debates, and these debates have spanned several aspects of his proposal. In this paper, I focus on the debate regarding his attribution of immanence to the practice of consensus in traditional African social relations. Bernard Matolino has recently written an article defending Wiredu?s employment of the word immanence in describing the traditional African attitude to social relations. In this article, I find Matolino?s defense to be unsustainable.Item The Consensus Project and Three Levels of Deliberation(Dialogue-Canadian Philosophical Review, 2018-03) Ani, I.E.The basic argument is that the consensus debate has not been very meaningful until now because consensus has not been closely studied as a concept, and deliberation has not been studied precisely in terms of the propensity to reach common agreement. In particular, deliberation—as well as issues for deliberation—has not been categorized into different levels with a view to exposing the varying challenges of reaching common agreement and the kinds of deliberative approaches entailed in each category. In this research, I attempt to provide this categorization in order to clarify the debate. Copyright © Canadian Philosophical Association 2018Item Theistic humanism and a critique of Wiredu's notion of supernaturalism(Critical Research on Religion, 2017-09) Ani, E.I.In decrying the evils of supernaturalism, African philosopher Kwasi Wiredu (1931–) proposes humanism, by making concern for human well-being the basis for morality. However, the presentation of humanism as a simple replacement of supernaturalism is objectionable. Wiredu’s notion of supernaturalism is too narrow, since it is only a variant of supernaturalism. His reference to humanism is too broad, since humanism is an umbrella of very conflicting worldviews, such as that between secular and theistic humanism. Although Wiredu does not specify which variant of humanism he means, and although he acknowledges that the Akan (the author’s tribe in West Africa) believe in a Supreme Being, his general ontology shows that he is closer to the secular than the theistic variant. This article explores the ideological extensions of the two and argues that theistic humanism provides the compatibility needed for being religious and at the same time basing morality on humanistic/naturalistic concerns. In doing so, it distinguishes supernaturalism per se from its ethical and cosmological variants. As a corrective to Wiredu, this article blames these two variants of supernaturalism, rather than supernaturalism per se, for the evils that Wiredu adduces. The conclusion is that in theistic humanism, humanism escapes the dangers of ethical and cosmological supernaturalism without necessarily adopting the antisupernaturalist connotations currently popular with modern secular humanism.Item Ontology and human rights(South African Journal of Philosophy, 2019-03) Ajei, M.O.This paper examines the question of whether human rights are related to ontology. It examines perspectives on this question from human rights theories in the Western and African traditions of philosophy and defends the thesis that a good account of human rights requires an explicit ontology of the human, and that taking this seriously engenders divergent conclusions about what rights are. It then proceeds to claim that the African Charter on Human and Peoples’ Rights adds substantive features to the International Bill of Human Rights, and that the Charter expresses Kwame Gyekye’s ontology of the human being.Item Wiredu and eze on good governance(Philosophia Africana, 2012-09) Lauer, H.