Revisiting the Language Question in African Philosophy

Confronting the contemporary African Philosopher is a major linguistic challenge forged out of the controversies involved in using foreign languages to do African philosophy An increasing number of scholars are beginning to realize today how the use of foreign languages in African Philosophy is itself an obstacle to a truly unfettered research into African thought 1 This is because to choose a language is to choose a particular thought pattern and the choice of the language already predetermines the most important issues But the critical responses of Africans to the intellectual onslaught of Eurocentrism ironically had to be through the medium of the European languages for example English French and Portuguese 2 This ipso facto poses a methodological problem arising from the need to ensure that African meanings are not distorted in the process of analyzing them within the conceptual frameworks of alien languages The problem is further compounded with the realization that the African continent possesses many languages in which to express itself This makes the problem more abstruse thereby begging the question in what particular language amongst the different languages in Africa is African philosophy to be genuinely constructed 3 Armed with the nitty-gritty of the ex post facto cogitations this paper therefore attempts to bring to limelight the related issues difficulties problems and implications associated with the use of linguistic imports that is sufficiently alien to Africa in the Herculean task of rendering the discursive formations and ideas of Africa s culture religion and philosophy The paper jettisons the idea that only the use of African languages guarantee authentic African philosophy and finally recommends a rather pragmatic approach to the subject matte

Historical Perspective on Social Justice

From antiquity to date, communal clashes, inter tribal even to global crisis of war is antecedented by penetration of ill-will, unfair sharing formula of human and natural resources by a privileged few resulting in high social, economic and political acrimony hence, the growing calls to reframe the politics of poverty reduction and social protection in particular, in terms of extending the ‘social contract’ to the poorest groups as people are getting increasingly aware of injustice. This premise is on the widening gap between the rich and poor on daily bases. With the increase of awareness, knowledge, technology and the advent of post-modernist era, the quest for social justice has heightened. Even communism and democracy attempt to offer social justice to its natives. Communism states that humans are free to engage in any kind of occupation and express ourselves freely without government interference, unlike the alienated labour society of the capitalist industry: this for communism is social Justice, while democracy thinks equality before law and power to its natives is social justice. All through the era of Philosophy, Philosophers differ on the definition, and what constitute social justice. Until now, there is no unifying explanation on what social justice is and consists of. This paper tends to look into the history of social Justice and different philosophers from different epochs. It also tried to expose the problems inherent in the definition and what constitute social justice, and cautioned that complimentary imperative should be employ to curtail human egoistic tendency that aids social injustice

‘Anthropoholism’ As An Authentic Tool For Environmental Management

Ever since nonhuman entity along with the environment became a major ethical issue, anthropocentric worldviews have been blamed for all that is morally wrong about our dealings with nature. Those who regard themselves as non-anthropocentrists/ holistic scholars typically assume that the West’s anthropocentric axiologies and ontologies instigate all of the environmental degradations associated with human species. In contrast, a handful of environmental philosophers aver that anthropocentrism is entirely acceptable as a foundation for environmental ethics as human’s perspective cannot be entirely removed from the decision-making process. They often argue that it is possible for the man to act responsibly towards the environment for humanity and its future generation. Thus, there is an ever-present tension between anthropocentrism and holism, with each side trying to dominate each other. In my opinion, these extreme views are lump sided, as such lack room for tolerance. The thrust of this paper is to bridge the gap between these ethical theories with the theory of ‘anthropoholism’. Anthropoholism is a thesis in environmental ethics that acknowledges man (anthropo) values, role in the ecosystem as well as the ontology, but argues that despite this position, man is just a part of nature, such that he cannot exist independently of the environment, or can he be understood without reference to the environment. With this, the theory of anthropoholism is able to bridge the gap between the two extreme views by explaining the connection between them. With the philosophical method of exposition and critical analysis, this work is carried out

Globalization from WHO and for Who: A Tour to Reformed Imperialism

Globalization today is at a dangerous crossroads. Although many alleged it has provided enormous benefits, but the systemic risks and growing inequality it causes necessitate urgent action. The myth of a borderless world is crashing down. Traditional pillars of open markets; the United Kingdom and United States are wobbling. This is evident in the Brexit vote which stunned European Union and the world at large, couple with the recent policies of the American government towards its fellow western allies and immigrants. Many people are beginning to feel so troubled about our economic future. The failure to arrest these global developments is likely to lead to growing nationalist policies, protectionism and xenophobia, which the world is already witnessing. Globalization has created growth, no doubt. But what kind of growth? And for who? This crisis posed by globalization has forced many to question the motive behind this phenomenon. Could this be renewed imperialism? This paper adopts rational and analytic methods in exposing this argument

Developmental Democracy in Africa: A Review

Democracy is one of the virtues we ache for, as many now observe an undemocratic society as a savage society. Richard L. Sklar built up a hypothesis called developmental democracy in which he opines that democracy will essentially prompts the improvement of African people and states. For the most part, there has been contention whether development precedes democracy or rather democracy helps development, which is very much unclear. Regardless of the answer, since the prodemocracy charges hit Africa since 1990s, democracy has not made substantial strides. There have still been huge issues of underdevelopment, corruption and mal-administration. Many have started scrutinizing the possibility of democracy been ideal for Africa. The purpose of this paper is to audit the possibility of developmental democracy within African context. This paper presents that democracy is not ideal for Africa, it likewise guarantees that, if democracy is really what it is said to be, there would not have been any requirement for polarization, for instance, developmental, liberal, social democracies and so on. This is because any democracy will essentially include all. It is on this background that the paper attempts to criticize Richard’s Sklar’s idea of developmental democracy

PERSPECTIVAL DISCOURSE OF HEGEL’S AND HERDER’S PHILOSOPHIES OF HISTORY TOWARDS AFRICA’S DEVELOPMENT

Herder is known to have disliked systems that impose universal laws on humans, also for his defense of nationalism and his concern for the cultural ethos of nations. Above all, he is known to believe that the development of any nation is within. However, Hegel avers that freedom that leads to development is recognized and practiced in modem Europe; therefore, the world’s other primitive people can acquire freedom only if Europeans impose their civilization upon them. Through this imposition denies freedom to colonized peoples, this denial is justifiable for Hegel because it is the sole condition on which these peoples can gain freedom and development in the longer term. The essence of this article is to explore the implications of Herder and Hegel's Philosophy of History with respect to the development of Africa. This paper flaws Hegel's assumptions using proven facts from colonialism as well as western imposing globalism in which African countries are faced with. This paper also praised Herder's attempt for understanding the uniqueness of every culture which in turn could lead to their development. With the philosophical tools of exposition, critical analysis and prescription this work is been carried out

History of Substance in Philosophy

A lot of words investigated by philosophers get their inception for conventional or extra-philosophical dialect. Yet the idea of substance is basically a philosophical term of art. Its employments in normal dialect tend to derive, often in a twisted way, different from its philosophical usage. Despite this, the idea of substance differs from philosophers, reliant upon the school of thought in which it is been expressed. There is an ordinary concept in play when philosophers discuss “substance”, and this is seen in the concept of object, or thing when this is contrasted with properties, attributes or events. There is also a difference in view when in the sense that while the realists would develop a materialistic theory of substance, the idealist would develop a metaphysical theory of substance. The problem surrounding substance spans through the history of philosophy. The queries have often been what is substance of? And can there be substance without its attributes? This paper tends to expose the historical problems surrounding substance. This paper criticizes the thinking which presupposes that there could be a substance without its attributes or substance existing alone. This paper adopts complimentary ontology principles which state that for anything to exist, it must serve as a missing connection to reality. This suggests that everything interconnects to each other and substance cannot exist in isolation

UKRAINIAN FOREIGN POLICY TOWARD RUSSIA BETWEEN 1991 AND 2004: THE START OF THE CONFLICT

After the dissolution of the Soviet Union in 1991, Ukraine's foreign policy evolved in the geopolitical sphere of Central and Eastern Europe. As a result, the new Ukrainian interests were built on a sense of national identity. They looked to Russia and Europe to find a sense of national identity. However, Ukraine's Eurasian and Central-European ancestry caused a distinct rift in society about national identity, which influenced the formulation of foreign policy. Those trying to co-exist with Russia find it difficult to develop a Ukrainian identity completely different from Russia, justifying the togetherness through the Pereyaslav agreement. On the contrary, the nationalist-minded Ukrainians, those who want to cultivate an identity distinct from the Russians and, more specifically, look for a Central-European identity, try to influence the course of the foreign policy formation of Ukraine by citing their historicity of Europeanness with the medieval princedom of Kiev and viewing the Pereyaslav memory as disastrous for Ukraine’s independent existence. Thus, national identity is one of the main causes of the Ukrainian-Russian conflict. This study aims to uncover significant events in Ukrainian foreign policy toward Russia that led to modern-day conflict.          &nbsp

African Environmental Ethics

ABSTRACT: For decades now, experts have studied and documented the severe environmental and land degradation across Africa. However, the nature of the problem has now been ratcheted up by mounting and undisputed scientific evidence demonstrating a clear causal link between tropical deforestation and global climate change. The external observers of the deteriorating African landscape continue to watch in alarm, sometimes heralding a concerted global response. The African environmental “crisis” that once was framed solely in the context of the direct effects of desertification, deforestation and land degradation on African ecosystems, economies and societies, is now in fact unhinged from the location of rapidly advancing desertification and deforestation to a much broader, world-wide crisis. There is now a rapid need for an effective environment ethic hinged on socio-cultural substance which recognize indigenous people, further shape their association with natural habitat. The thrust of this paper is to have a look at African environmental ethics. KEYWORD: Africa, Environmental ethics, ecosystem

Enyimba’s Notion of Madukaku and The Question of Anthropocentricism In African Environmental Ethics

The purpose of this study is to scrutinize Enyimba’s theory of Madukakism as a philosophy of being human within the African framework and to show its implication to African environmental ethics. Enyimba’s theory Madukakism as a philosophy of being human is founded on the notion of Madukaku. Drawn from the Igbo ontological worldview, Madukaku avers that “man is supreme”, as such, possess strong anthropocentric implication on African worldview. Enyimba Maduka’s position seems logical as it draws its inspiration from the place of humans in the ecosystem and African ontology. This paper argues that although human occupies a central position to preserve, care and tend nature for the unity and balance of the ontology and ecosystem, it is perceived as anthropoholism. It is anthro-poholism because, despite man’s central role (Anthropo), man is just a part of the (whole) environment, as such cannot exist outside the environment, and cannot be understood without allusion to the environment (Holism). This research is carried out with the philosophical method of analysis