Trends and Issues in African Philosophy by F. Ochieng'-Odhiambo

By F. Ochieng'-Odhiambo

This ebook offers an exceptional orientation to, and a logical improvement of, the key developments and matters that experience ruled discussions in African philosophy because the booklet of Placide Tempels’ Bantu Philosophy in 1945. perspectives of a few of the best-known African philosophers, similar to Kwasi Wiredu, Paulin Hountondji, H. Odera Oruka, Peter Bodunrin, and D. A. Masolo are mentioned intimately. The textual content takes into consideration, within the type of quotations or referencing, the perspectives of numerous different philosophers who've had whatever to assert approximately African philosophy. This ebook allows an exceptional orientation on African philosophy on the undergraduate point. these pursuing African philosophy on the graduate point will locate the textual content refreshingly novel.

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Argument (a) though valid is said to be unsound while argument (b) is not only valid but sound as well. A sound argument is one which is valid, and also has true premises. Logic being concerned with the principles that govern reasoning rather than the truth-values of propositions, it follows that it has a tendency to focus on proving validity of arguments, and at times, even at the expense of the actual truth of the propositions involved. Unfortunately, this tendency appears to have found its way even in serious academic discourses.

In contrast, crimes against superior forces cannot call for restoration because; given the Bantu’s causal laws, (inferior) humans can neither diminish nor reinforce those that are above them in the hierarchy. Appropriate redress for such crimes, Tempels says, consists in communal propitiatory offerings and ritual purification as signs of renewed acknowledgment of human subordination to the superior forces. That then is Bantu philosophy according to Tempels. It has an ontology that is embedded on the notion of vital force.

Tempels therefore believed that: It is our [Europeans’] job to proceed to such systematic development. It is we who will be able to tell them, in precise terms, what their inmost concept of being is. ’”24 As already indicted earlier, it is Tempels’ definitive distinction between the Bantu and Western modes of thought, blended with his categorization of the Bantu as a people who are not conscious of their philosophy that has earned him a fair share of critics. Though Tempels has been given the credit for being one of the first persons to assert and argue for the existence of African philosophy and documenting that philosophy, his critics have argued that when his text is subjected to scrutiny it fails the litmus test.

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