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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But Derrida points out that there is nothing new in the contemporary proclamations affirming the end of discourses which are in fact anachronistic when compared to the earlier versions of the wireduu discursive orientation that emerged in the s and which in a vital sense owed a great deal to a certain andd of Marx: An encyclopedia of philosophy articles written by professional philosophers.

Find it on Scholar. Wiredu began publishing relatively late, but has been exceedingly prolific ever since he started.

Wiredu does not contemplate the implications of this kind of indictment in his formulations of an approach to African philosophy. He was also fond of practical psychology during the formative years of his life. Request removal from index.

It is this ideology, informed by immanent challenges that trigger change. The difference is indeed very significant, because of the numerous imponderables that come into play. But from it, we get a glimpse of not only his political orientation but also his philosophical predilections.

In addition to this distinction we might add another crucial one: Indeed, the notion of decolonization is far more complex than is often assumed. If indeed he has done so, he would be rather more skeptical about the manner in which he thinks he can dislodge certain Western philosophical structures embedded in the African consciousness.

When Wiredu broaches the issue phhilosophy politics and its present and future contexts in postcolonial Africa, then we are compelled to visit a whole range of debates and discourses especially in the wjredu sciences in Africa. This then designates a person to become a person. This entry has no external links. It is significant to note this, but at the same time, it is difficult to imagine the ultimate viability of this approach.

Retrieved from ” https: That, of course, would be only part of the battle won.


Kwasi Wiredu, Philosophy and an African Culture – PhilPapers

It was during this period that he discovered philosophy, through Plato which weaned him from his interest in Practical Psychology and Bertrand Russell. So the point here is that some of the main Marxist propositions on truth have parallels in analytic philosophy. Another crucial, if distressing, feature of decolonization as advanced by Wiredu is that it always has to measure itself up philosolhy the colonizing Other, that is, it finds it almost impossible to create its own image so to speak by the employment of autochthonous strategies.

References and Further Reading Cronon, D. 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.

A passage from an interview explains the issue of his institutional relation to African philosophy: Further, Wiredu states that the second dimension, the normative conception of personhood, is based on one’s ability to will freely. It is necessary to include another element into the present configuration which is the rise of political Islam as an alternative ideology, its subsequent fervent politicization and its Western reconstruction into an ideology of terror.

Obviously, Fanon was the most astute theoretician of decolonization of the lot. 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.

The positive aspect of this is that the study of African philosophical thought has in positive moments transcended the problematic of identity or what has been termed as the problematic of origins.

An African Journal of PhilosophyVol. Ochieng’-Odhiambo – – Peter Lang. Within the Anglophone contingent of African philosophy, the analytic tradition of British philosophy continues to be dominant. Wiredu partakes of this type of activity, but sometimes he carries the program even further.

African Philosophy and the Decolonisation of Education in Africa: Wiredu adduces three reasons for this complication as firstly, the main pre- occupation with truth in the traditional Akan wirevu was moral, secondly, the moral concept of truth presupposes the cognitive concept of truth and thirdly, the English word truth itself is ambiguous. This conviction has been a guiding principle with Wiredu for several years.


Kwasi Wiredu, Philosophy and African Culture – PhilPapers

First, Africa as a spatial entity would require further re-drawing of its often problematic geography. Wiredu proposes that the African philosopher has a unique opportunity to re-examine many of the assumptions of Western philosophers by subjecting them to an interrogation based on African languages.

In addition, the theoretical space made available for its articulation is derived from the same Western-donated pool of unanimism. This is the distinction that lies between an oral culture and a textual one.

Kwasi Wiredu (1931— )

This, arguably, is another variant of decolonization. Ashanti system was a consensual democracy. What can it draw from it? A major charge held against him is that his kwqsi could be made even richer if he had grappled with other relevant discourses: Wiredu like any other African thinkers tailor his thoughts towards addressing the lacuna in the schemata of things as it affects the general existential lives of her people. Ngugi wa Thiongo advocates cultural and linguistic decolonization on a global scale and his theory has undergone very little transformation since its formulation in the s.

Osha, Sanya, Kwasi Wiredu and Beyond: Ontological, Epistemological, and Anthropological Assessment on African Culture One of Wiredu’s concerns when defining “African Philosophy” is keeping colonialized African philosophy in a separate category from recolonized Africa. For instance, within this Anglophonic sphere, there is not always a systematic interrogation of the limits, excesses and uses of colonialist anthropology in formulating the problematic of identity.

Donald Bouchard, Ithaca, NY: A significant portion of post-colonial theory involves the entry of Third World scholars into the Western archive, as it were, with the intention of dislodging the erroneous epistemological assumptions and structures regarding their peoples.

Here, Wiredu tries to elucidate the epistemology of the Akan using the concept of truth. In other words, he had to develop and maintain his interests in African philosophy on ajd own.