Department of Philosophy and Classics

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    Civilisations of Antiquity
    (Accra : Dwumfour Publications, 162pp, 2010) Ackah, E.K.
    This book draws attention to two important but often ignored facts about pre-industrial antiquity. The first is that certain lifestyles and life-conditions in antiquity, along with their corresponding attitudes, motivations, dispositions, and practices do promote our physical and social-psychological well-being much more efficiently than certain modern lifestyles and life-conditions. The second is that the increasingly globalised standards of excellence in the artistic, scientific and technological enterprise have had a long gestation and are the common heritage of mankind: they date back several thousand years and are the culmination of various creative and imaginative efforts by innumerable, often anonymous, individuals from several cultures of antiquity, including African, Arabic, Chinese, Graeco-Roman, Indian, Mesoamerican, and Mesopotamian cultures. These two facts must interest all those who seek to understand how the past has shaped the present and can guide us towards the future.
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    Aristotle on God
    (Philotheos: International Journal for Philosophy & Theology (10): 91-111, 2010) Ackah, E.K.
    Aristotle’s theology as expounded in his Metaphysics is seen as radically distinct from his predecessors’ and farther still from traditional religion. Contributing to this view are three apparently peculiar conceptual features of Aristotle’s God: (i) that God is solely a final cause who moves all other things as being loved or desired; (ii) that God is a self-thinking thinking; (iii) and that God is ontologically separate from the visible cosmos. No pre-Aristotelian philosopher has adduced (i)-(iii) in an argument to the existence and nature of God; and this prompts the question of how Aristotle’s theology stands to preceding thought. This article argues that, despite appearances, the fundamental assumptions and basic elements of Aristotle’s theology and religion are an adaptation of his philosophical predecessors’, and that Aristotle differs from his predecessors only by being closer to and logically more consistent with traditional religion. This conclusion is without prejudice to the acute analytical distinctions and philosophical refinements by which Aristotle transposed preceding thought into his own.