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25Can the philosophy curriculum be Africanised? An examination of the prospects and challenges of some models of AfricanisationSouth African Journal of Philosophy 35 (4): 513-522. 2016.
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30Transforming the African philosophical place through conversations: An inquiry into the Global Expansion of ThoughtSouth African Journal of Philosophy 34 (4): 462-479. 2015.
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12013Filosofia Theoretica: Journal of African Philosophy, Culture and ReligionsFilosofia Theoretica: Journal of African Philosophy, Culture and Religions 3 (1): 1-167. 2014.
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30Introducing African science: Systematic and Philosophical ApproachAuthor House. 2012.(western) science as ethno-science, suggesting it is the local knowledge system of the west but imposed on other cultures (45). Supporting this view Alozie who classified African science into functional, structural and historical (6-19) maintains ...
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19Atuolu Omalu: Some Unanswered Questions in Contemporary African Philosophy (edited book)Upa. 2014.That African philosophy began with frustration and not with wonder as it is in Western tradition is a radical statement with far-reaching implications. Implications that are, as challenging as they are intellectually refreshing thus reinvigorating interest in the African discourse. As the discipline of African philosophy vitiated in the post debate disillusionment met with a new generation critical fire; methodic, technical and theoretic demands and issues unresolved in the old order surface. Ol…Read more
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80History of African PhilosophyInternet Encyclopedia of Philosophy. 2017.History of African Philosophy This article traces the history of systematic African philosophy from the early 1920s to date. In Plato’s Theaetetus, Socrates suggests that philosophy begins with wonder. Aristotle agreed. However, recent research shows that wonder may have different subsets. If that is the case, which specific subset of wonder inspired the beginning of … Continue reading History of African Philosophy →
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123African philosophy and global epistemic injusticeJournal of Global Ethics 13 (2): 120-137. 2017.In this paper, I consider how the discourse on global epistemic justice might be approached differently if some contributions from the African philosophical place are taken seriously. To be specific, I argue that the debate on global justice broadly has not been global. I cite as an example, the exclusion or marginalisation of African philosophy, what it has contributed and what it may yet contribute to the global epistemic edifice. I point out that this exclusion is a case of epistemic injustic…Read more
Jonathan O Chimakonam
University of Pretoria
University of Calabar
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University of CalabarRegular Faculty