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.
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 study critically synthesizes and analyses the relationship between Kwame Nkrumah's politico-cultural philosophy and policies as an African-centred paradigm for the post-independence African revolution. It also argues for the relevance of his theories and politics in today's Africa.
This study critically synthesizes and analyses the relationship between Kwame Nkrumah's politico-cultural philosophy and policies as an African-centered paradigm for the post-independence African revolution. It also argues for the relevance of his theories and politics in today's Africa.
The beating of Rodney King and the resulting riots in South Central Los Angeles. The violent clash between Hasidim and African-Americans in Crown Heights. The boats of Haitian refugees being turned away from the Land of Opportunity. These are among the many racially-charged images that have burst across our television screens in the last year alone, images that show that for all our complacent beliefs in a melting-pot society, race is as much of a problem as ever in America. In this vastly important, widely-acclaimed volume, Kwame Anthony Appiah, a Ghanaian philosopher who now teaches at Harvard, explores, in his words, "the possibilities and pitfalls of an African identity in the late twentieth century." In the process he sheds new light on what it means to be an African-American, on the many preconceptions that have muddled discussions of race, Africa, and Afrocentrism since the end of the nineteenth century, and, in the end, to move beyond the idea of race. In My Father's House is especially wide-ranging, covering everything from Pan Africanism, to the works of early African-American intellectuals such as Alexander Crummell and W.E.B. Du Bois, to the ways in which African identity influences African literature. In his discussion of the latter subject, Appiah demonstrates how attempts to construct a uniquely African literature have ignored not only the inescapable influences that centuries of contact with the West have imposed, but also the multicultural nature of Africa itself. Emphasizing this last point is Appiah's eloquent title essay which offers a fitting finale to the volume. In a moving first-person account of his father's death and funeral in Ghana, Appiah offers a brilliant metaphor for the tension between Africa's aspirations to modernity and its desire to draw on its ancient cultural roots. During the Los Angeles riots, Rodney King appeared on television to make his now famous plea: "People, can we all get along?" In this beautiful, elegantly written volume, Appiah steers us along a path toward answering a question of the utmost importance to us all.
Traditional Institutions and Public Administration in Democratic Africa tackles the most pressing contemporary administrative issues of Africa. The first chapter opens with a thorough discussion on neo-colonialism in Africa. It questions the authenticity of African democracy as it points out the presence of groups and individuals who exploit African resources to their advantage. The chains of colonialism have perpetually defeated democracy in Africa and the former oppressors continue to financially and politically control their former colonies. The authors probe into the traditional institutions as well as the functions of the government to explain the political status quo of Africa. It emphasizes the negative impact of adhering to democratic structures that impair the positive practices and values of the traditional African administrative culture. An eye-opener, Traditional Institutions and Public Administration in Democratic Africa boldly exposes revolutionary views that challenge and defy democracy in Africa
Ghana attained independence in 1957. From 1992, when a new constitution came into force and established a new – democratic – framework for governing the country, elections have been organized every four years to choose the governing elites. The essays in this volume are about those elections because elections give meaning to the role of citizens in democratic governance. The chapters depart from the study of formal structures by which the electorate choose their representatives. They evaluate the institutional forms that representation take in the Ghanaian context, and study elections outside the specific institutional forms that according to democratic theory are necessary for arriving at the nature of the relationships that are formed between the voters and their representatives and the nature and quality of their contribution to the democratic process.
PRAISE FOR THIS BOOK: "Highly educative! Dr. J. B. Danquah: Architect of Modern Ghana brings early post-colonial Ghanaian politics full circle, the way it ought to be. Indeed, it is most appropriate that the Doyen of the Ghanaian independence movement should get this treatment at a time when the Danquah-Busia tradition is on the ascendancy in Ghana." -Roger Gocking, historian, Mercy College, Dobbs Ferry, New York, author of The History of Ghana and Facing Two Ways: Ghana's Coastal Communities Under Colonial Rule.
Ghana was one of the first African countries to adopt a comprehensive IMF reform program and the one that has sustained adjustment longest. Yet, questions of Ghana's compliance - to what extent did it comply, how did it manage compliance, what patterns of non-compliance existed, and why? - have not been systematically investigated and remain poorly understood. This book argues that understanding the domestic political environment is crucial in explaining why compliance, or the lack thereof, occurs. Akonor maintains that compliance with IMF conditionality in Ghana has had high political costs and thus, non-compliance occurred once the political survival of a regime was at stake.
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.
The #1 New York Times bestseller 'At once vivid and simple, lyrical and surgical, expressive and exacting' Lupita Nyong'o Dreams are today’s answers for tomorrow’s questions. Eleven-year-old Kofi Offin has dreams of water, of its urgent whisper that beckons with promises and secrets. He has heard the call on the banks of Upper Kwanta, West Africa, where he lives. He loves these things above all else: his family, the fireside tales of his father’s father, a girl named Ama, and, of course, swimming. But when the unthinkable – a sudden death – occurs during a festival between rival villages, Kofi ends up in a fight for his life. What happens next will send him on a harrowing journey across land and sea, and away from everything he loves. Yet Kofi’s dreams may be the key to his freedom...
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