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Pascah Mungwini

, however such decolonisation cannot come from existing philosophies and analytic paradigms which have dominated the world thus far but from those epistemologies born out of the historical experiences of the struggle against domination. These are alternative

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Relational Ethics and Partiality

A Critique of Thad Metz’s ‘Towards an African Moral Theory’

Motsamai Molefe

qua ubuntu in African philosophy. Furthermore, I am aware that this theory has been criticised for several reasons. I find at least three major criticisms against this moral theory in the literature. First, there is a complaint that Metz’s moral theory

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Coulthard, Glen Sean. Red Skin, White Masks

Rejecting the Colonial Politics of Recognition

Elaine Coburn

political philosophy, critically interrogating a range of colonial, Indigenous and postcolonial scholars. 3 As the title announces, Coulthard critiques the latest iteration in the political-economic relationship between the colonial state of Canada and

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Contested Memory

Retrieving the Africanist (Liberatory) Conception of Non-racialism

Ndumiso Dladla

: 1394 ). The first part of this article’s title, ‘Contested Memory’, is taken from the title of Eritrean philosopher Tsenay Serequeberhan’s 2007 book Contested Memories: The Icons of the Occidental Tradition . Serequeberhan sees African philosophy

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Wiping away the Tears of the Ocean


Mogobe Ramose

’ terms. I write out of a personal existential context. This context is a profound source of knowledge connected to my ‘raced’ body. I theorize from a place of lived embodied experience, a site of exposure. In philosophy, the only thing we learn to

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Olusegun Steven Samuel and Ademola Kazeem Fayemi

Binsbergen and Ramose Debate on Ubuntu ’, South African Journal of Philosophy 22 ( 4 ): 378 – 415 . doi: 10.4314/sajpem.v22i4.31380 . 10.4314/sajpem.v22i4.31380 Chemhuru , M. 2016 . ‘ Using the African Teleological View of Existence to Interpret

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Moral Conflict

The Private, the Public and the Political

Marios Filis

on the interpretation of this phenomenon, or how one makes sense of it, we can categorise philosophies, and thus political philosophies, as monistic, relativistic and pluralistic. More specifically, the position defended in this article is that moral

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Some Senses of Pan-Africanism from the South

Christopher Allsobrook

observation that, though the three main oceans of the world are separated as ‘isms’, we cannot deny that they also flow into one another as one. In defining the meaning of African-ness, he claims, ‘African philosophy is predicated on the recognition that

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Elias L. Khalil

assumption that besets standard economic theory and dominant approaches in moral philosophy. Namely, the fundamental assumption is nothing but the fudging of exploitation with injustice, which is the neglect of the issue of the boundary. As a consequence

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Pan-African Linguistic and Cultural Unity

A Basis For pan-Africanism and the African Renaissance

Simphiwe Sesanti

). This exercise was aimed at reinforcing the idea – in spite of the opposite obvious – that Africans had no history, no civilisation, no philosophy and no culture. Great efforts have been made to rectify the misrepresentations of the African continent