Department of Philosophy and Classics

Permanent URI for this collectionhttp://197.255.125.131:4000/handle/123456789/23076

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    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.
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    “God is not a referee.” In: Ted Richards (ed.), Soccer and Philosophy: Beautiful Thoughts on the Beautiful Game
    (Open Court, pp. 357-367, 2010) Majeed, M.
    This chapter is written on account of some critical observations that I made during the CAF organized Africa Cup of Nations held early 2008 in Ghana . The focus of this work is on perceptions of some football fans regarding God and religion (in general) in the game of football. Thus, while exploring the issues of religion, reason and philosophy in the game, the chapter also seeks to deny the idea held by the fans that God does function as a football referee.
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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.