In this sustained and nuanced attempt to define a genuinely African philosophy, Kwame Gyekye rejects the idea that an African philosophy consists simply of the work of Africans writing on philosophy. It must, Gyekye argues, arise from African thought itself, relate to the culture out of which it grows, and provide the possibility of a continuation of a philosophy linked to culture. Offering a philosophical clarification and theology, and ethics of the Akan of Ghana, Gyekye argues that critical analyses of specific traditional African modes of thought are necessary to develop a distinctively African philosophy as well as cultural values in the modern world. --
In this important and pioneering book, Kwame Gyekye examines postcolonial African experience from a viewpoint receptive to aspects of both traditional African cultures and Western political and moral theory. African people, in their attempt to evolve ways of life compatible with an increasingly globalized world cultural, intellectual, and political scene, face a number of unique societal challenges, some stemming, Gyekye argues, from traditional African values and practices, others representing the legacy of European colonialism. Enlisting Western political and philosophic concepts to clear, comparative advantage, Gyekye addresses a wide range of concrete problems afflicting postcolonial African states, such as ethnicity and nation- building, the relationship of tradition to modernity, the relationship of the nation-state to community, the nature of political authority and political legitimation, political corruption, and the threat to traditional moral and social values, practices, and institutions in the wake of rapid social change. With striking flexibility and rare insight, Gyekye assesses the value of both traditional and non-African cultural components for the future of African societies and proposes alternative social and political models capable of forging a modernity appropriate for Africa. The resulting book, Tradition and Modernity: Philosophical Reflections on the African Experience, is a brilliant new contribution to postcolonial theory and will be of deep interest to scholars of political and moral philosophy, cultural studies, and African philosophy and politics, and to anyone else concerned with the efforts of non-Western societies to properly modernize.
In this sustained and nuanced attempt to define a genuinely African philosophy, Kwame Gyekye rejects the idea that an African philosophy consists simply of the work of Africans writing on philosophy. It must, Gyekye argues, arise from African thought itself, relate to the culture out of which it grows, and provide the possibility of a continuation of a philosophy linked to culture. Offering a philosophical clarification and theology, and ethics of the Akan of Ghana, Gyekye argues that critical analyses of specific traditional African modes of thought are necessary to develop a distinctively African philosophy as well as cultural values in the modern world. --
Gyekye offers a philosophical interpretation and critical analysis of the African cultural experience in modern times, and shows how Western philosophical concepts help in addressing a wide range of specifically African problems.
Kwame Nkrumah is globally recognized as a foremost pan-Africanist strategist and statesman. He is less widely acknowledged as a philosopher in spite of his considerable philosophical training, critical contribution to African political theory, and incisive critique of the ethics of international relations. Consciencism has the distinctive status of being the only published book that Nkrumah consciously meant to be a work of his philosophy, yet it has failed to attract the focused attention of philosophers. The chapters in Disentangling Consciencism: Essays on Kwame Nkrumah's Philosophy critically explore the ethical and political thoughts expressed in that seminal philosophical work, and in so doing they broaden our understanding of his philosophical ideas and their relevance for effective African contribution to contemporary thought in a world in which Africa increasingly totters on the margins of intellectual influence in international affairs and human experience. In much current global moral and political thinking, there is a tendency of conflating liberal with universal morality and a related marginalization of non-Western moral and philosophical perspectives. At the same time, the contexts of application of global normative thinking are overwhelmingly non-Western contexts. Writing from across three continents, the contributors to this volume establish greater intellectual contact between Western and African academics, and their chapters foster a sustained exchange of views and perspectives on the place of Nkrumah's philosophy in African philosophy and its relevance as a guide to philosophical and public policy practice in Africa. A valuable appendix provides the text of speeches delivered at the 1964 launch of Conciencism. With its contributions to metaphysical, political, and ethical themes in Conciencism, and insights into Nkrumah s concept of a new African renaissance, this volume will be of particular interest to students and scholars of philosophy especially of non-Western moral and political thought and to anyone working in the history and philosophy of African political thought.
Believing that the intellectual enterprise called philosophy is essentially a part of the cultural as well as historical experience of a people, that the concepts and problems that occupy the attention of philosophers placed in different cultural spaces or historical times generally derive directly from those spaces and times, and that philosophy, in turn, has been most relevant to the development of human cultures, the Ghanaian philosopher Kwame Gyekye gives reflective attention in this book to some of the concepts and problems that in his view feature most prominently in the contemporary African cultural, social, political, and moral experience. Such concepts and problems include the following: political legitimacy, development, culture and the pursuit of science and technology, political corruption, democracy, representation and the politics of inclusion, the status of cultural values in national orientation, understanding globalization, and others. It is these topics that are covered in the essays collected in this book. The unrelenting pursuit of the speculative activity by the philosopher in most cases eventuates in normative proposals; these normative proposals often embody a vision-a vision of an ideal human society in terms of its values, politics, and culture. Vision, understood here, has human-not supernatural or divine-origination and involvement and requires action by human beings in order for it to come into reality. A vision may derive from sustained critical evaluation of a culture or some elements of it. Gyekye attempts an articulation of the visions of the essays contained in the book. Even though philosophical ideas and concerns are originally inspired by and worked out in a cultural milieu, it does not necessarily follow, Gyekye strongly believes, that the relevance of those ideas and insights is to be tetheed to the cultures that produced them. For, more often than not, the relevance of those ideas, or at least some of them, transcends the confines of their own times and cultures and can be appreciated by other societies, or cultures, or generational epochs. This trans-cultural or trans-epochal or meta-contextual appeal or attraction of philosophical ideas and insights spawned by a particular culture or cluster of cultures or in specific historical times is to be put down to our common human nature-including our basic human desires and aspirations. Thus, most of the essays published here should be of interest to the global community-i.e., to cultures and societies beyond the African.
This translation of Ibn-al-Tayyibs work on Porphyrys Eisagoge brings to the English readers a significant book in Near Eastern logic that has been discussed and excerpted by major philosophers such as Tusi, Averroes, and Avicenna. It has also been the source of philosophical discussions on topics of logic by Boethius, Abelard, Ockham and others. Gyekye has clarified the Arabic link between Greek and Latin traditions with his translation, detailed explanations and text analysis of this 11th century philosophers commentary on the Eisagoge, a work which is itself based on Aristotles Categories and Metaphysics.
What the earth needed first was Light, darkness was on the face of the deep and God said; Let there be Light. Darkness took hold of the earth and it was formless, the same way eventualities and unwelcome circumstances can create a banner of darkness, over the family, life and ministry, but God says; Let there be Light. Light is what we need to avert any formless situation in our lives. Nobody likes or love darkness; I guess the wicked do, the murderer wants to murder in darkness, the thief wants to steal in darkness, and the destroyer wants to destroy in darkness. No matter how wicked forces wants to operate, we as the children of God must walk in the Light of God in order to destroy the works of darkness. No matter how thick darkness is, it cannot stand a spark of light; so let the little of yours shine. Darkness bows to light, and as you read this book you will be illuminated of the necessity of Light. This book is an instrument of spiritual growth and spiritual warfare tool. As you read, may the Holy Spirit guide and perfect you in His will in Jesus name.
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