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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Not only does he summarise and outline their beliefs in many of his works philosopyy he also challenges outsiders predispositions to African beliefs. Wiredu adduces three reasons for this complication as firstly, the main pre- occupation with truth in the traditional Akan society was moral, secondly, the moral concept of truth presupposes the cognitive concept of truth and thirdly, the English philossophy truth itself is ambiguous. And here science stands as the crucial factor in the transition philosopht the traditional to modern world, what is needed is method applied that is to say the habits of exactness and rigour in thinking, the pursuit of cultture coherence and the experimental approach, it is for the philosophers to precipitate the desired 4 K.

And inhabit it in a contradictory fashion around a secret. Nonetheless, this raises an unsettling question about Marxism and its relation to truth: The task of reflecting on this inheritance and the injunction to which it gives rise is demanding: On this important formulation of his he states:. Rather, he argues that genuine philosophy demands the application to such thought of critical analysis and rigorous argument.

One of Wiredu’s most prominent discussions revolves around the Akan concept of personhood. These arearguably more directly concerned with questions pertaining to governance, democracy, and the challenges of contemporary globalization. It was indeed a program of kwqsi in more senses than one.

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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. Here, Wiredu makes the crucial distinction between Marx as a philosopher culturee the effects of his numerous spectralities and for this reason he offers his most important criticism of his general critique of Marxism.

Here, Wiredu tries to elucidate the epistemology of the Akan using the concept of truth. Innocent Asouzu – – University of Calabar Press.

Diop advances a similar set of ideas to Wiredu aj the subject of vibrant modern African identities. Philosophy in an African Place.

Is it by accident that this comes to be so?

Wiredu, Kwasi | Internet Encyclopedia of Philosophy

Kwasi Wiredu tries in these essays to define and demonstrate a role for contemporary African philosophers which is distinctive but by no means parochial. Wiredu, for many decades, was involved with a project he termed kaasi decolonization in contemporary African systems of thought.

Remember me on this computer. 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.

Kwasi Wiredu (1931— )

In this light, it would appear that African philosophy has been, at certain moments, limited in defining the horizons of the debate when compared with the achievements of academic specialties such as literature, postcolonial theory and cultural studies. African Philosophy qn the Decolonisation of Education in Africa: The Case of African Women. Inwhilst vacationing with his aunt in Accra, the capital of Ghana, he came across another philosophical text which influenced him tremendously.

University of Ife Press.

An African Journal of PhilosophyVol. He believes this traditional framework hosts a two part conception of a person. Second, he intends to dislodge unnecessary Western epistemologies that are to be found in African philosophical practices. In this light, it sometimes appears that African philosophy has been quite limited in defining the horizons of the debate when compared with the achievements of academic specialties such as literature and cultural studies.


The Council for Research in Values and Philosophy. A passage from an interview explains the issue of his institutional relation to African philosophy:.

Kwasi Wiredu, Philosophy and an African Culture – PhilPapers

Further, Wiredu states that the second dimension, the normative conception of personhood, is based culturr one’s ability to will freely. It thereby helps one develop the ability to be 9 Cf. This fact is reflected in his corpus. These are some of the central concerns which appear in Kwasi Wiredu and Beyond: Skip to main content. He was a member of the Committee of Directors of the International Federation of Philosophical Societies from to Not only will they naturally philosophize in that language, but also shape their life around that language.

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. He remained at the University of Ghana for twenty-three years, during which time he became first Head wirexu Department and then Professor.

This is a contradictory but inevitable trope within the postcolonial condition. African Philosophy Projects Publications, anv Find it on Scholar. Within the Anglophone contingent of African philosophy, the analytic tradition of British philosophy continues to be dominant. A Companion to African Philosophy. In addition to this distinction we might add another crucial one: Janssens – – Tijdschrift Voor Filosofie Instead, they should be, among other things, an exploration of the discursive intimacies between the Anglophone and Francophone traditions of African philosophy.

Thus, decolonization, as Ngugi wa Thiongo, the Kenyan cultural theorist and novelist, notes, must be conceived as a broad, transcontinental, and multidisciplinary venture.