The Series: Studies in African Philosophy is a forum for the publication and wider dissemination of researches and reflections of value on all aspects of African philosophy. While recognising the special advantage of interdisciplinary approach in modern scholarship, it retains a special predilection for works that have special African philosophic import. Although Theophilus Okere's book African Philosophy has made remarkable impact on African philosophical scholarship, many may not be aware of the way he tried to apply his preferred method to other areas of the philosophical investigation in Africa and to overcome the risk of relativism through the promotion of intercultural dialogue in philosophy. The essays published in this volume bear testimony to the multivalent character of Okere's contribution to African philosophy. Most of the essays are about Okere's hermeneutics of culture. Some of the authors examine the method in itself, while others focus attention on its application to specific philosophical themes. Book jacket.

A Short History of African Philosophy discusses major ideas, figures, and schools of thought in philosophy in the African context. While drawing out critical issues in the formation of African philosophy, Barry Hallen focuses on recent scholarship and relevant debates that have made African philosophy critical to understanding the rich and complex cultural heritage of the continent. This revised edition expands the historical perspective, takes account of recent discoveries and new canonical figures, highlights new discussions about gender as a cultural and philosophical phenomenon, clarifies issues regarding indigenous cultures and human rights, and builds on the notion that African philosophy shares methods and concerns of philosophy worldwide. This short reference is an essential resource for students, scholars, and general readers.

The once acrimonious debate on the existence of African philosophy has come of age, yet the need to cultivate a culture of belonging is more demanding now than ever before in many African societies. The gargantuan indelible energised chicanery waves of neo-colonialism and globalisation and their sweeping effect on Africa demand more concerted action and solutions than cul-de-sac discourses and magical realism. It is in view of this realisation that this book was born. This is a vital text for understanding contextual historical trends in the development of African philosophic ideas on the continent and how Africans could possibly navigate the turbulent catadromous waters, tangled webs and chasms of destruction, and chagrin of struggles that have engrossed Africa since the dawn of slavery and colonial projects on the continent. The book aims to generate more insights and influence national, continental, and global debates in the field of philosophy. It is accessible and handy to a wider range of readers, ranging from educators and students of African philosophy, anthropology, African studies, cultural studies, and all those concerned with the further development of African philosophy and thought systems on the African continent.

Interpretation of Scripture occurs within one’s worldview and culture, which enhances our understanding and ability to apply Scripture in the world. However, few books address Bible interpretation from an African perspective and no other textbook uses the intercultural approach found here. This book brings both an awareness of how one’s African context gives a lens to hermeneutics, but also how to interpret texts with integrity despite our cultural influences. African Hermeneutics was born of Prof Elizabeth Mburu’s frustration at only having textbooks that predominantly followed a Western worldview to teach her African students. Mburu’s approach to hermeneutics is one that begins in Africa, moving from the known to the unknown as students learn to apply her ‘four-legged stool model’ to biblical texts, namely examining: the parallels to African contexts, the theological context, the literary context, and the historical and cultural context. This textbook will help students and pastors interpret Scripture with greater accuracy in their own context, allowing for faithful application in their local contexts.

With language at the center of interpretation and understanding, Hans-Georg Gadamer's hermeneutics claims to provide a solution of the intercultural problem of language and hermeneutics. He moves us to a higher universality, especially with regard to literature or texts and inner meaning. If this is the case, his approach would be relevant to the problems present in Chinua Achebe's Things Fall Apart. Hence the goal of this book is to apply this claim to universality to a hermeneutic or narrative text like Achebe's. Achebe's narrative text, like the Greek texts, is an excellent work for the application of universal hermeneutics. I am not questioning the validity of the universality of hermeneutics, but rather expressing how significant Gadamer's approach is to understanding other people, cultural texts and worldviews if hermeneutics is universal. Gadamer provides the philosophical optimism and platform that most African scholars' need in the interpretation and understanding of their own cultural texts andbeing understood by other non-African and European cultures and philosophical persuasions. Hermeneutics considers every text or people's worldviews as interpretive or capable of communicating meaning despite being different, foreign or strange to us. The universality of hermeneutics at its best leads to a dialogic hermeneutics in a world of global understanding/peaceful co-existence.

This outstanding volume offers students, teachers and general readers a complete introductory survey of the major non-western philosophical traditions.