•  208
    The Good, the Bad, and the Beautiful Discourse about Values in Yoruba Culture Barry Hallen Reveals everyday language as the key to understanding morals and ethics in Yoruba culture. "This contrasts with any suggestion that in Yoruba or, more generally, African society, moral thinking manifests nothing much more than a supine acquiescence in long established communal values.... Hallen renders a great service to African philosophy." —Kwasi Wiredu In Yoruba culture, morality and moral values are in…Read more
  •  148
    A Short History of African Philosophy
    Indiana University Press. 2002.
    In this accessible book, Barry Hallen discusses the major ideas, figures, and schools of thought in African philosophy. While drawing out critical issues in the formation of African philosophy, Hallen focuses on the recent scholarship, current issues, and relevant debates that have made African philosophy an important key to understanding the rich and complex cultural heritage of Africa. Hallen builds upon Africa's connections with Western philosophical traditions and explores African contributi…Read more
  •  108
    A Short History of African Philosophy discusses major ideas, figures, and schools of thought in philosophy in the African context. While drawing out critical issues in the formation of African philosophy, Barry Hallen focuses on recent scholarship and relevant debates that have made African philosophy critical to understanding the rich and complex cultural heritage of the continent. This revised edition expands the historical perspective, takes account of recent discoveries and new canonical fig…Read more
  •  104
  •  101
    “Ethnophilosophy” Redefined?
    Thought and Practice: A Journal of the Philosophical Association of Kenya 2 (1): 73-86. 2010.
    The meaning of the term “ethnophilosophy” has evolved in both a significant and controversial variety of ways since it was first introduced by Paulin Hountondji in 1970. It was first challenged by the Kenyan philosopher, H. Odera Oruka, as based upon Hountondji’s unfair appreciation of Africa’s indigenous cultural heritage. Barry Hallen and J. Olubi Sodipo, using a form of analytic philosophy as foundational, thereafter argued that Yoruba ordinary language discourse also served to undermine Houn…Read more
  •  96
    “Handsome is as handsome does”: Interrelations of the epistemic, the moral, and the aesthetic in an african culture
    The Proceedings of the Twentieth World Congress of Philosophy 1999 187-196. 1999.
    Today the study of African aesthetics constitutes one of the most exciting and dynamic subdisciplines in African and intercultural studies. Yet, because it is also a discipline in which African meanings must of necessity be translated into and expressed by one of the few ‘world’ languages (English, French), it is in the interests of all concerned—Africans and non-Africans—to work together to ensure that the highest possible professional standards are maintained. For it is intercultural dialogue …Read more
  •  94
    Select Issues and Controversies in Contemporary African Philosophy
    Royal Institute of Philosophy Supplement 74 109-122. 2014.
    African philosophy today is a complicated and dynamic discipline. This presentation will concentrate on two topics that are currently of special interest. One concerns the meaning of the term when it is used to express a defining characteristic of Africa's cultures. The other concerns the reactions on the part of African philosophers and scholars to the movement that has come to be known in Western academia and culture as.
  •  92
    Various obstacles to the expression of African philosophy, arising from indeterminacies of translation, can be resolved by having recourse to the ordinary language approach to academic philosophy.
  •  27
    Personhood in a Communitarian Context
    Thought and Practice: A Journal of the Philosophical Association of Kenya 7 (2): 1-10. 2015.
    Theories regarding the nature and achievement of personhood in a communitarian context appear to differ in significant respects in the writings of several contemporary African philosophers. Ifeanyi Menkiti seems to regard ethnic differences as sufficient to warrant a national accommodation of multiculturalism with respect to moralities and attendant beliefs. Kwasi Wiredu argues that there is a substantive universal moral principle that undercuts such apparent and relatively superficial diversity…Read more
  •  25
    “Ethnophilosophy” Redefined?
    Thought and Practice: A Journal of the Philosophical Association of Kenya 2 (1): 73-85. 2010.
    The meaning of the term “ethnophilosophy” has evolved in both a significant and controversial variety of ways since it was first introduced by Paulin Hountondji in 1970. It was first challenged by the Kenyan philosopher, H. Odera Oruka, as based upon Hountondji’s unfair appreciation of Africa’s indigenous cultural heritage. Barry Hallen and J. Olubi Sodipo, using a form of analytic philosophy as foundational, thereafter argued that Yoruba ordinary language discourse also served to undermine Houn…Read more
  •  8
    Some comments on Africanising a philosophy curriculum
    South African Journal of Philosophy 35 (4): 401-403. 2016.
  •  7
    First published in 1986, Knowledge, Belief, and Witchcraft remains the only analysis of indigenous discourse about an African belief system undertaken from within the framework of Anglo-American analytical philosophy. Taking as its point of departure W. V. O. Quine's thesis about the indeterminacy of translation, the book investigates questions of Yoruba epistemology and of how knowledge is conceived in an oral culture
  •  2
  •  1
    Ethical Knowledge In An African Philosophy
    Florida Philosophical Review 3 (1): 81-90. 2003.
  • Contemporary Anglophone African Philosophy: A Survey
    In Kwasi Wiredu (ed.), A Companion to African Philosophy, Blackwell. pp. 99--148. 2004.
    A broad survey of contemporary African philosophy on the basis of methodologies and their applications.
  • Does It Matter Whether Linguistic Philosophy Intersects Ethnophilosophy?
    Apa Newsletter on International Cooperation 96 (1): 136--140. 1996.
    Because it focuses on the general usage of terms, the ordinary language approach to African philosophy has sometimes been labeled a form of ethnophilosophy in that it simply records or describes meanings in the way ethnographers describe cultures. That misses the point that linguistic philosophy in general has to be concerned with terminology that is shared and is able to do it in ways that are philosophically valuable.
  • Yoruba Moral Epistemology as the Basis for a Cross-Cultural Ethics
    In Jacob K. Olupona & Terry Rey (eds.), Orisa Devotion as World Religion: Global Yoruba Religious Culture, University of Wisconsin Press. pp. 222--229. 2008.
  • The assumption that witchcraft is a universal phenomenon does not do justice to the category of persons known as the "aje" in Yoruba culture. The aje evidence behavior and skills that make them into a special class of human beings in their own right. Evidence of the danger of treating some Western concepts as universals.
  • Cosmology: African Cosmologies
    In Lindsay Jones (ed.), Encyclopedia of Religion, Macmillan Reference. 2004.
    Africa's indigenous cultures evidence cosmologies that are diverse and still evolving. A comparison is made of those found in the Yoruba (Nigeria), Maasai (Kenya), and Ki-Kongo (DRC) cultures to demonstrate this.
  • African Meanings, Western Words
    African Studies Review 40 (1): 1--11. 1997.
    An overview of African Studies with respect to representing the meanings of African languages with Western languages.
  • Secrecy (‘Awo’) and Objectivity in the Methodology and Literature of Ifa Divination
    with ’Wande Abimbola
    In M. Nooter (ed.), Secrecy: African Art That Conceals and Reveals, The Museum For African Art and Munich. pp. 212--221. 1993.
  • The House of the ‘Inu’: Keys to the Structure of a Yoruba Theory of the ‘Self.’
    with J. Olubi Sodipo
    Quest: Philosophical Discussions 8 (1): 3--23. 1994.
    In an effort to explain the Yoruba concept of "emi" or self, an elder uses the metaphor of a house with many tenants--such as memory and imagination, and then says the 'key' to accessing them is self-consciousness. A consideration of impressive contextual dexterity.