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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Kwasi Wiredu born 3 October is an African philosopher. It was during this period that he discovered philosophy, through Plato which weaned him from his interest in Practical Psychology and Bertrand Russell.

After graduating inhe kdasi to University College, Oxford to read for the B. Upon graduating in he was appointed to a teaching post at the University College of North Staffordshire now the University of Keelewhere he stayed for a year.

He returned to Ghana, where he accepted a post teaching philosophy for his old university. He remained at the University of Ghana for twenty-three years, during which time he became first Head of Department and then Professor.

Inhe held a professorship at the University of South Florida in Tampa.

He was a member of the Committee of Directors of the International Federation of Philosophical Societies from nad One of Wiredu’s concerns when defining “African Philosophy” is keeping colonialised African philosophy in a separate category from precolonised Africa. 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. Let’s say hypothetically an African was born and raised in Culturr.


Their thoughts and philosophy will be biased to the culture of the language.

Not only will they naturally kwazi in that language, but also shape their life around that language. 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.

Wiredu, Kwasi | Internet Encyclopedia of Philosophy

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. He believes this traditional framework hosts a two part conception of a person. First, and most intuitive to Western conceptions of persons, is the ontological dimension.

This includes one’s biological constitution. Further, Wiredu states that cultufe second dimension, the hpilosophy conception of personhood, is based on one’s ability to will freely. One’s ability to will freely is dependent on one’s ethical considerations.

One can be said to have free will if one has a high regard to ethical responsibilities.

Philosophy and an African Culture

philoosophy This then designates a person to become a person. One is not born a person but becomes one through events and experiences that lead one to act ethically. This differs from the Western conception of personhood in that people, in traditional Akan thought, are not born as willed beings. Wiredu also is certain that African tradition is not “purely theoretical because he shows how certain aspects wwiredu African political thought may be applied to the practical resolution of some of Africa’s most pressing problems.


Kwasi Wiredu, Philosophy and an African Culture – PhilPapers

His influences include, apart from his tutors at Oxford, David Humeand Immanuel Kantand the pragmatist John Deweyand the epistemologicalmetaphysical, and ethical resources of the Akan culture. The result is philosophy that is at once universally relevant and essentially African. Wiredu, in his work, has enlightened many people on the philosophy and religion of Africa. Not only does he summarise and outline their beliefs in many of his works but he also challenges outsiders predispositions to African beliefs.

He wants to shed light and understanding to their belief systems and what they believe to be true and physical. From Wikipedia, the free encyclopedia. This article contains wording that promotes the subject in a subjective manner without imparting real information.

Please remove or phiilosophy such wording and instead of making proclamations about a subject’s importance, use facts and attribution to demonstrate that importance. May Learn how and when to remove this template message. African Studies Center Leiden. Retrieved 16 July Comments on Philosophy and Orality”.

Research in African Literatures.

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