On Defining African Wiredu – forthcoming – African Philosophy: The Essential Readings (New York: Paragon). Repr. In H. Nagl-Docekal and. Could there be a truly African philosophy that goes beyond traditional folk thought? Kwasi Wiredu tries in these essays to define and demonstrate a role for . Kwasi Wiredu is currently Distinguished University Professor of Philosophy at the Department of Philosophy in the University of South Florida, Tampa, where he.

Author: Tor Kigajinn
Country: Japan
Language: English (Spanish)
Genre: Literature
Published (Last): 2 February 2008
Pages: 408
PDF File Size: 10.31 Mb
ePub File Size: 11.14 Mb
ISBN: 643-7-70161-763-9
Downloads: 92430
Price: Free* [*Free Regsitration Required]
Uploader: Gojora

An Archaeology of the Human Sciences.

Kwasi Wiredu (1931— )

One of the first texts of African philosophy that he read was J. One is not born a person wkredu becomes one through events and experiences that lead one to act ethically. A passage from an interview explains the issue of his institutional relation to African philosophy:.

It is usually profitable to examine the contributions and limitations of African philosophers comparatively along with other African thinkers who are not professional philosophers in relation to the history of the debate on decolonization.

Homi Wireud advances the notion of ambivalence to highlight the cultural reciprocities inherent in the entire colonial encounter and structure.

USF :: Philosophy Department

The volume as a whole presents some of the best non-technical work of a distinguished African philosopher, of importance equally to professional philosophers kwasii to those with a more general interest in contemporary African thought and culture.

Not only does he summarise and outline their beliefs in many of his works but he also challenges outsiders predispositions to African beliefs.

On Traditional African Consensual Rationality. This entry has no external links.

Retrieved from ” https: The difference is indeed very significant, because of the numerous imponderables that come into play. His first major book, Philosophy and an African Culture is truly remarkable for its eclectic range of interests.


Philosophy and an African Culture

First, he wishes to subvert unsavory aspects of tribal culture embedded in modern African thought so as to make that thought more viable. What can philosophy contribute to African culture? Within the context of the wireud moment of that era, it seemed a reactionary—even injurious—posture to adopt. Selected Essays and Interviews.

Wiredu, Kwasi | Internet Encyclopedia of Philosophy

In speaking about the inheritance of Marx, Derrida also reflects on the injunction associated with it. Contemporary anthropological studies dealing with Africa have dwelt extensively on this phenomenon.

Choice of a Social and Political System Wiredu argues that wirevu choosing a social and political system for example, there is need for an ideology to inform the process. Cambridge University Press, A Model of Moral Analysis and Construction. In this essay, Wiredu argues that the:. This conviction has been a guiding principle wireru Wiredu for several years.

Undoubtedly, his best friend William Abraham, who went a year before him to Oxford University, must have also influenced the direction of his philosophical research towards African thought. Another crucial, if distressing, feature of decolonization as advanced by Wiredu is that it always has to measure itself up with the colonizing Other, that is, it finds it almost impossible to create its own image so to speak by the employment of autochthonous strategies.

In sum, Wiredu general attitude towards Marxism is one of condemnation. Philosophy in an African Place. Obviously, Fanon was the most astute theoretician of decolonization of the lot. Wiredu, on the other hand, not only avoided the lure of socialism but went on to denounce it as an unfit ideology.

This understanding is purely political and has therefore, a practical import. Also, Electoral representativity or parliamentary life is not only distorted, as was always the case, by a great number of socio-economic mechanisms, but it is exercised with more and more difficulty in a public space profoundly upset by techno-tele-media apparatuses and by new rhythms of information and communication, by the devices and the speed of forces represented by the latter, but also and consequently by the new modes of appropriation they put to work, by the new structure of the event and of its spectrality that they produce.


Ochieng’-Odhiambo – – Peter Lang. Log In Sign Up. I have therefore spent much more time than before researching in that area. One of Wiredu’s most prominent discussions revolves around the Akan concept of personhood. Wiredu opposes the ethnophilosophical ” and “philosophical sagacity” approaches to African philosophyarguing that all cultures have their distinctive folk-beliefs and world-views, but that these must be distinguished from the practice of philosophising.

In addition, there is essentially a latent desire for epistemic violence, as well as difficulties concerning the negotiation of linguistic divides. This fact is reflected in his corpus. In addition, the theoretical space made available for its articulation is derived from the same Western-donated pool of unanimism. Rather, he argues that genuine philosophy demands the application to such thought of critical analysis and rigorous argument. In all previously colonized regions of the world, decolonization remains a topic of considerable academic interest.

This then designates a person to become a person. The Moral Foundations of an African Culture. Diop advances a similar set of ideas to Wiredu on the subject of vibrant modern African identities. Thus, decolonization has been rightly conceived as a vast, global, and trans-disciplinary enterprise.