ABSTRACT It is an abridged form of Towards an Igbo Metaphysics in which Fr. Edeh used Igbo Metaphysics to articulate African philosophy. In this work, the concept of being is derived from the Igbo concept of man which is "Mmadi", the good that is. The goodness of being is derived from the fact of creation that means coming from the Supreme good "Chineke". Man is created by God as Chineke and continuously cared for by God as Osebuluwa. With this fact, man is dignified, deserves to be cared for and respected by fellow human beings, the good that are. The special characteristic of African Philosophy is that it is identified with thought and action (EPITAISM). For the fact that African Philosophy sees man as dignified, deserving respect, that makes African Philosophy different from the philosophy that sees man as wolf to man. If this African philosophy is widely accepted, it will certainly lead to the solving the problem of world peace.

An imaginative, narratological reading of Chinua Achebe's novels, stories, poetry, and essays through a literary and historical framework. Toyin Falola analyzes fictional and historical cartographies of Africa in Achebe's literary works to offer a critical representation of Africa's present and future. In particular, he focuses on the historical valuation of a full range of the writer's works – novels including Things Fall Apart, but also short stories, poems, and essays – as important materials that have contributed to the political events in Nigeria and, by extension, Africa. The raw creativity found in Achebe's stories and his ability to tell the Nigerian story – precolonial, colonial, and postcolonial – have endeared him to many, including readers and those critical of him and his works. Chinua Achebe: Narrating Africa in Fictions and History analyzes all of the writer's works, dwelling on the Nigerian political context upon which many, if not all, of his narratives lie. As a result, it examines methodologies of narration and ideologies that allow his works to resonate with the imagination of Africa.

For several decades, African philosophers have debated on the history, nature, and methodology of African philosophy, among others; however, this piece takes a different turn. It reflects on the disciplines of African philosophy. It is a work of twelve chapters and focuses on the major disciplines of African philosophy. This piece is a response to the recurrent question in the class of African philosophy: What are the disciplines of African Philosophy?

In our modern and globalised world, the concept of human dignity has gained a haloed status and plays a decisive role in assessing the moral integrity of every human being. It provides a necessary foundation for the on-going human rights struggles. For the idea of human dignity ensures that our ever-growing complicated world wears a human face and that human beings are respected as absolute values in themselves. Afro-Igbo Mmad? and Thomas Aquinas' Imago Dei: An Inter-cultural Dialogue on Human Dignity attempts to expand the discourse on the concept of human dignity, which appears to have been parochially founded on the principles of Western cultures and ideologies. To deparochialise this discourse, it proposes an inter-cultural dialogue towards establishing common principles that define the foundation of human dignity, even when the approaches of diverse cultures to this foundation differ. The Afro-Igbo Mmadu and Thomas Aquinas' Imago Dei is, therefore, a model of such inter-cultural dialogue. It hosts a profound dialogue between the concept of Mmad? among the Igbo people of eastern Nigeria (Africa) and the concept of Imago Dei according to Thomas Aquinas of western European culture. The study discusses the rich values in these cultural concepts and acknowledges them as veritable tools for establishing human dignity as a universal and inalienable character of human beings. It, nonetheless, highlights the low points in these cultures that are discordant with this universal and inalienable character. The dialogue establishes that these two cultures could complementarily enrich one another and in this way mutually augment their shortcomings towards a more globalised and reinforced foundation of human dignity and the defence of the dignity of every individual human being.

The work has the capacity to stimulate interest for further critical reflection in the area of African Traditional Religion and philosophy. I, therefore, very strongly recommend it for all who treasure good African literature; and most especially for anyone who wishes to be abreast with important debates and developments in African Traditional Religion and philosophy. Experts, researchers, beginners and casual readers are bound to treasure the usefulness of this interesting book.

This book is about an African philosophical examination of the death penalty debate. In a 21st century world where the notion of human right is primed, this book considers the question of the death penalty in two sub-Saharan African countries namely, Zimbabwe and Nigeria, notorious for their poor human right records. This edited collection comprises of 11 essays from Zimbabwean and Nigerian philosophers. As opinions continue to divide over the retention or abolition of the death penalty, these African philosophers attempt to localise this debate by raising the following questions: What is the meaning of life in the African place? Is it proper to take the human life under any guise at all? Who has the right to take the human life? Can the death penalty be jutified on the bases of African cultures? Why should it be abolished? Why should it be retained? Indeed, this book is the first of its kind to engage the tumultuous issue of capital punishment in the postcolonial Africa and from the African philosophical point of view.