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.

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It is this ideology, informed by immanent challenges that trigger change. Iheoma – – Journal of Moral Education 14 3: By conceptual decolonization, Wiredu advocates a re-examination of current African epistemic formations in order to accomplish two objectives. Perhaps the task at hand is simply too important and demanding to cater to such philosophical niceties. Projection of Sound Methods of Research and Analysis He was later to admit that the character of his undergraduate education was to leave his mind a virtual tabula rasaas far as African philosophy was concerned.

However, Paul Gilroy has unearthed a more sympathetic context in which to read and situate Senghorian thought. Wiredu, on the other hand, not only avoided the lure of socialism but went on to denounce it as an unfit ideology. His approach in formulating this theory of discursive agency and more specifically philosophical practice involves the incorporation of a form bi-culturalism.

But what distinguishes the particular complexion of his theory is its links with the Anglo-Saxon analytic tradition. To be sure, the Other is always present, defacing all claims to full presence of the decolonizing subject.

Is it by accident that this comes to be so? Philip Higgs – – Educational Philosophy and Theory 44 s2: Instead, the dynamics of dominance assumed a more complex, if subtle, form. Ashanti system was a consensual democracy.


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.

Emergent Issues in African Philosophy: History of Western Philosophy. Sanya Osha – – Internet Encyclopedia of Philosophy.

This is not to say that Fanon had no plan for the project of decolonization in the intellectual sphere. Click here to sign up. Nonetheless, this raises an unsettling question about Marxism and its kwasl to truth: Sanya Osha – – Diogenes 59 One is not born a person but becomes one through events and experiences that lead one to act ethically.

Wiredu, Kwasi | Internet Encyclopedia of Philosophy

Identity] and Change in Wireu Culture: Janz – – Lexington Books. 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.

Here, the instructive point is that the new information technologies have radically transformed the possibilities of the event and the modes of wwiredu production, reception and also interpretation. In other words, African philosophy is the reflection of an African or non-African on how Africans make sense of their existence and the world in which they live, based on the African cultural experience and reality.

Kwasi Wiredu (1931— )

Accordingly he is quite convincing when he argues that polygamy in a traditional setting amounts kwxsi efficient social thinking but is most inappropriate within a modern framework. Selected Essays and Interviews. This then designates a person to become a person.

A major charge held against him is that his contributions could be made even richer if he had grappled with other relevant discourses: Philosophers need wirsdu to be scientist, but it kwassi necessary that they adopt the attitude and methodology of science, which includes exactness, coherence, systematization, and rigorous thinking.


Students are understandably preoccupied with getting their first job, but even from a narrow vocational point of view it would be short-sighted to concentrate on that at the expense of developing potential for success and advancement once hired. This differs from the Western conception of personhood in that people, in Akan tradition all thought; people are not born as willed beings.

Kwasi Wiredu

By using this site, you agree to the Terms of Use and Privacy Policy. But we see too how they can exploit traditional resources and test the assumptions of Western philosophy against the intimations of their own language and culture.

Basic to the uses of philosophy include the following; 3.

Monthly downloads Sorry, there are not enough data points to plot this chart. The result is philosophy that is at once universally relevant and essentially African.

Philosophy and Job Placement in Africa According Kwasi job placement should be stressed immediately that the non- academic value of a field of study must not be viewed mainly in terms of its contribution to obtaining one’s first job after graduation.

This article contains wording that promotes the subject in a subjective manner without imparting real information. Inwhilst vacationing with his aunt in Accra, the capital of Ghana, he came across another philosophical text which influenced him tremendously. He was also fond of practical psychology during kwasii formative years of his life. In sum, Wiredu general attitude towards Marxism is one of condemnation.

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