Kwame Nkrumah is globally recognized as a foremost pan-Africanist strategist and statesman. He is less widely acknowledged as a philosopher, in spite of his considerable philosophical training, seminal contribution to African political theory, and incisive critique of the ethics of international relations. Consciencism has the distinctive status of being the only published book that Nkrumah consciously meant to be a work of his philosophy, yet it has failed to attract the focused attention of philosophers. The chapters in Disentangling Consciencism: Essays on Kwame Nkrumah’s Philosophy critically explore the metaphysical, ethical and political thought expressed in Consciencism. In doing so, they broaden our understanding of his philosophical ideas and their relevance for effective African contribution to thought in a contemporary world in which Africa increasingly totters on the margins of international affairs. In much of current moral and political thinking, there is a tendency to universalize liberal values and neglect non-Western philosophical perspectives. At the same time, global normative thinking is overwhelmingly applied in non-Western contexts. Writing from across three continents, the contributors to this volume establish greater intellectual connection among African, Asian and Western academics, and their chapters offer explicit perspectives on the value of Nkrumah’s philosophy, and on the conceptual basis of early post-colonial public policy options in Africa. A valuable appendix provides the text of speeches delivered at the 1964 launch of Consciencism. With insights into numerous dimensions of Nkrumah’s philosophy, this volume will be of particular interest to students and scholars of philosophy—especially of non-Western metaphysical, moral and political thought—and to anyone working in the history of African political theory.

A Post-Colonial Reconstruction of Africa surveys the significant reconstruction work undertaken in the social and political organization of sub-Saharan African society in the decades following the colonial interruption and subjects these efforts to rigorous criticism in order to establish whether they can carry the weight of modernization efforts in Africa. To examine the significant trends, it highlights the work of African intellectuals such as Kwasi Wiredu, Kwame Gyekye, Paulin Hountondji, Kwame Nkrumah, Anthony Appiah, Ato Sekyi-Otu, and Bernard Matolino. Pieter H. Coetzee argues that reconstruction inspired by traditional communitarian systems of social organization, including the modified form presented by Matolino, do not adequately do justice to the liberty aspirations of individuals in an era when the demand for increased democratization has become globally paramount. Reconstruction efforts inspired by appeal to native traditions of liberalism, including native conceptions of individual rights, fare better in this regard. However, current reconstruction efforts have done little to rescue Africans from the negative economic effects of colonialism and neo-colonialism and fail to alleviate self-perception problems created by Western racism. Appiah’s cosmopolitan option and Sekyi-Otu’s left universalism are notable exceptions.

This book presents the first introduction to African American academic philosophers, exploring their concepts and ideas and revealing the critical part they have played in the formation of philosophy in the USA. The book begins with the early years of educational attainment by African American philosophers in the 1860s. To demonstrate the impact of their philosophical work on general problems in the discipline, chapters are broken down into four major areas of study: Axiology, Social Science, Philosophy of Religion and Philosophy of Science. Providing personal narratives on individual philosophers and examining the work of figures such as H. T. Johnson, William D. Johnson, Joyce Mitchell Cooke, Adrian Piper, William R. Jones, Roy D. Morrison, Eugene C. Holmes, and William A. Banner, the book challenges the myth that philosophy is exclusively a white academic discipline. Packed with examples of struggles and triumphs, this engaging introduction is a much-needed approach to studying philosophy today.

This book offers new perspectives on the history of exploitation in Africa by examining postcolonial misrule as a product of colonial exploitation. Political independence has not produced inclusive institutions, economic growth, or social stability for most Africans—it has merely transferred the benefits of exploitation from colonial Europe to a tiny African elite. Contributors investigate representations of colonial and postcolonial exploitation in literature and rhetoric, covering works from African writers such as Ngugi wa Thiong’o, Kwame Nkrumah, and Bessie Head. It then moves to case studies, drawing lines between colonial subjugation and present-day challenges through essays on Mobutu’s Zaire, Nigerian politics, the Italian colonial fascist system, and more. Together, these essays look towards how African states may transform their institutions and rupture lingering colonial legacies.

Increased flows of people, capital, and ideas across geographic borders raise urgent challenges to the existing terms and practices of politics. Comparative political theory seeks to devise new intellectual frames for addressing these challenges by questioning the canonical (that is, Euro-American) categories that have historically shaped inquiry in political theory and other disciplines. It does this byanalyzing normative claims, discursive structures, and formations of power in and from all parts of the world. By looking to alternative bodies of thought and experience, as well as the terms we might use to critically examine them, comparative political theory encourages self-reflexivity about the premises of normative ideas and articulates new possibilities for political theory and practice. The Oxford Handbook of Comparative Political Theory provides an entry point into this burgeoning field by both synthesizing and challenging the terms which motivate it. Over the course of five thematic sections and thirty-three chapters, this volume surveys the field and archives of comparative political theory, bringing the many approaches to the field into conversation for the first time. Sections address geographic location as a subject of political theorizing; how the past becomes a key site for staking political claims; the politics of translation and appropriation; the justification of political authority; and questions of disciplinary commitment and rules of knowledge. Ultimately, the handbook demonstrates how mainstream political theory can and must be enriched through attention to genuinely global, rather than parochially Euro-American, contributions to political thinking.

In African countries there has been a surge of intellectual interest in foregrounding ideas and thinkers of African origin—in philosophy as in other disciplines—that have been unjustly ignored or marginalized. African scholars have demonstrated that precolonial African cultures generated ideas and arguments which were at once truly philosophical and distinctively African, and several contemporary African thinkers are now established figures in the philosophical mainstream. Yet, despite the universality of its themes, relevant contributions from African philosophy have rarely permeated global philosophical debates. Critical intellectual excavation has also tended to prioritize precolonial thought, overlooking more recent sources of home-grown philosophical thinking such as Africa’s intellectually rich liberation movements. This book demonstrates the potential for constructive interchange between currents of thought from African philosophy and other intellectual currents within philosophy. Chapters authored by leading and emerging scholars: recover philosophical thinkers and currents of ideas within Africa and about Africa, bringing them into dialogue with contemporary mainstream philosophy; foreground the relevance of African theorizing to contemporary debates in epistemology, philosophy of language, moral/political philosophy, philosophy of race, environmental ethics and the metaphysics of disability; make new interventions within on-going debates in African philosophy; consider ways in which philosophy can become epistemically inclusive, interrogating the contemporary call for ‘decolonization’ of philosophy. Showing how foregrounding Africa—its ideas, thinkers and problems—can help with the project of renewing and improving the discipline of philosophy worldwide, this book will stimulate and challenge everyone with an interest in philosophy, and is essential reading for upper-level undergraduate students, postgraduate students and scholars of African and Africana philosophy.

The public lynching of George Floyd re-exposed the rotten underbelly of America and this, together with the disproportionate impact of COVID-19 on Black and Brown communities, the global Black Lives Matter protests, and the racist, xenophobic demagoguery of Donald Trump, resurrected the old debates about medical racism, race relations, implicit bias, vaccine nationalism/vaccine imperialism, structural inequality, police brutality, vaccine hesitancy, unethical human experimentation, vaccine diplomacy, qualified immunity, conspiracy theories, and social justice. Then in 2020 the American Medical Association formally declared racism a public health crisis, defined racism as a social determinant of health, and embraced the idea of medical schools teaching medical students about racism. Alas, the nursing curriculum is somewhat silent on these questions. Decolonizing the nursing curriculum, long overdue, is therefore imperative. This book explores the question of decolonizing the nursing curriculum from the angles of postcolonial theory, critiquing the Western literary canon, American history, literary criticism, African literature, cultural criticism, Afrocentric theory, democracy, African-American literature, and critical race theory.