Contemporary Anglophone African Philosophy: A Survey

African philosophy for successful integration of technology in higher education

“…The Yoruba (one of the three largest ethnic groups in Nigeria) discourse employs unique terminology and systematic criteria for the production and evaluation of any type of information and knowledge (Hallen, 1998(Hallen, , 2004Ofuasia & Ojo, 2016;Wiredu, 2004). The most relevant conceptions that have clear implications to our purpose are imo, igbagbo, nwadi and papo.…”

“…This is generally called igbagbo which literally corresponds to belief . Igbagbo is equivalent to mean ‘received, agreed to, heard or understood’ (Hallen, 2004, p. 298). Also, certain igbagbo could be uplifted to imo on condition that disputants are able to document first‐hand experience.…”

How to be a Universalist about Methods in African Philosophy

“…For example, ordinary language philosophy as a method evolved as a reaction to certain trends in twentieth century analytic philosophy that tried to improve the standard of ordinary language as means to solving philosophical problems. The method of ordinary language is thus the view that this project is mistaken; philosophical problems are solved or dissolved by paying attention to how our words are actually used in everyday context (Hallen 2007; Baz 2016). Barry Hallen argues that in using this method, they were adopting the techniques of J. L. Austin, one of the central figures of the movement.…”

“…Barry Hallen argues that in using this method, they were adopting the techniques of J. L. Austin, one of the central figures of the movement. He notes further that by so doing, they took the following working assumption: “The presumption is that if the members of a particular language culture have taken the trouble to articulate, to verbalize differences between, for example, things they may claim to ‘know’ as contrasted with things they may only claim to ‘believe,’ there is some point to or reason for their having made this distinction” (Hallen 2007, 116). Based on this presumption, the goal as Hallen and Sodipo (1997) see it is to formulate a criterion of meaning or a set of application conditions for the terms “knows,” “believe,” etc.…”

Taking into account African Philosophy: An impetus to amend the agenda of philosophy of education

“…The contributors to this issue hold a different view and, through the papers included in this issue, arguments are proffered in defence of an Africanisation of education on the African continent, particularly through the notion of ubuntu . Since the 1960s, Africana philosophy as an instance of Africanisation has emerged as a ‘gathering’ notion for philosophical endeavours practised by professional philosophers and intellectuals, either of African descent, including those living in the diaspora, or those of non‐African descent but who are devoted to matters pertaining to African and African‐descended individuals and communities (Outlaw, 2004, p. 90). These philosophical endeavours mostly relate to a ‘critical analysis and reflective evaluation of the evidence and reasoning’ that constitute the beliefs, customs, values, traditions, oral literature (parables, proverbs, poetry, songs and myth), languages and histories of African and African‐descended peoples (Hallen, 2004, p. 105). The articles presented at this symposium analytically explore ideas and practices central to Africana philosophy, their underlying rationales, and how these forms of philosophical inquiry can potentially engender defensible educative relationships.…”