Kwasi Wiredu: Philosophy and an African culture. xiv, pp. Cambridge, etc.: Cambridge University Press, – Volume 45 Issue 2. Pfubsophy and an African Culture. By Kwasi Wiredu. Cambridge University Press , , xiv + pp., £ Is philosophy ‘culture bound’, or is there, if not a. Download Citation on ResearchGate | Philosophy and An African Culture | Part I: 1. Philosophy and On an African orientation in philosophy 3. Kwasi Wiredu.

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Rather, he argues that genuine philosophy demands the application to such thought of critical analysis and rigorous argument. Selected Essays and Interviews.

Philosophical thinking strongly emphasizes clear formulation of ideas and problems, selection of relevant data, and objective methods for assessing ideas and proposals.

The immediate effect is a radical diminishing of the entire concept of African philosophy, a term which culturee these circumstances would become even more problematic. This article contains wording that promotes the subject in a subjective manner without imparting real information.


It was consensual because, at least, as a rule, that consent was negotiated on the principle of consensus. This kind of posture, that is, the consistent critique of the retrogression inherent in tradition and its proclivity for the fossilization of culture, is directed at Leopold Sedar Senghor.

This type of challenge was foreseen by Fanon. In this regard, the problematic of identity does not only refer to the question of personal agency but more broadly, the challenges of discursive identity.

It thereby helps one develop the ability to be 9 Cf. Enter the email address you signed up with and we’ll email you a reset link. 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.


Kwasi Wiredu

The Place of Symbols in African Philosophy. Gianan – – Cultura 7 1: It was during this period that he discovered philosophy, through Plato which weaned him from his interest in Practical Psychology and Bertrand Russell, and he gained a place at the University of Ghana, Legon.

An Archaeology of the Human Sciences.

Wiredu, for many decades, was involved with a project he termed conceptual decolonization in contemporary African systems of thought. Further, Wiredu states that the second dimension, the normative conception of personhood, is based on one’s ability to will freely.

First, Africa as a spatial entity would require further re-drawing of its often mwasi geography. For any such examination to be of any real use, it cultrue take the form of reasoned criticism and, where possible, reconstruction. Is it by accident that this comes to be so?

Philosophy and an African Culture

Philosophical Sketches on African Becomings. 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 afrkcan put to work, wigedu the new structure of the event and of its spectrality that they produce.

First, and most intuitive to Western conceptions of persons, is the ontological dimension. In fact, it is not merely a conviction; there are several instances within the broad spectrum of his philosophical corpus where he tries to put it into practice. First, he wishes to subvert unsavory aspects of tribal culture wiiredu in modern African thought so as to make that thought more viable. One of Wiredu’s most prominent discussions revolves around the Akan concept of personhood.


This discursive hegemony had led an evident degree of parochialism. Here, Wiredu enumerates the ways in which the English conception of mind differs markedly from that of the Akan, due in a culhure part to certain kkwasi linguistic dissimilarities. Also it is an insight that is inflected by years of immersion into British analytic philosophy.

Henceforth, Wiredu becomes increasing dismissive of Marx, Marxism and its followers.

University of Wisconsin Press. The Other is always there to present the criteria by which self-identity is adjudged either favourably or unfavourably. Logic, as a branch of philosophy attracted Wiredu because of its affinities to grammar, which he enjoyed. And, rather than merely discussing the vulture for evolving modern traditions in African philosophy, African philosophers should actually begin to do so Hountondji, Trends and PerspectivesIle-Ife: After African countries attained political liberation, decolonization became an immediate and overwhelming preoccupation.

Indiana University Press, Remember me on this computer. A broad spectrum of academic disciplines took up the conceptual challenges of decolonization in a variety of ways. Derrida is even more forthcoming on the depth of this significance: Indeed, terms such as reflective integration and due reflection offer the critical spaces for the theoretical articulation of something whose existence has not yet been concretely conceived.

This is not to say that Fanon had no plan for the project of decolonization in the intellectual sphere. Kwasi Wiredu – forthcoming – African Philosophy:

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