part of no part

Introduction “Metaphysics is that branch of philosophy concerned with the most fundamental questions: existence, essence, space and time, the nature of universals, cause and effect, etc.’ (A.W.Sparkes., 1991, p. 207) Teffo and Abraham however argue that in our efforts to understand the ultimate nature of reality we are confronted with the problem that some see the determination of reality is an objective and mechanistic affair. He argues instead that this view of universal knowledge as universal truth has long been rejected.  He argues that “[o]ur perceptions are influenced by our expectations, beliefs and emotions, but also by our conceptual schemes, our histories and social circumstances, and the language we talk. That is to say, the conception of the nature of reality varies from culture to culture, almost suggesting that different cultural communities live in different worlds”.   (LEBISA J.TEFFO AND ABRAHAM P.J.ROUX, 2005) It is thus within this understanding ...

Introduction In this essay, we will attempt to define the term “indigenous knowledge” and consider its significance and centrality to African Philosophy. In order to do this we will seek to clarify the individual concepts of knowledge as epistemology as well as the concept of indigeneity using mainly the analysis put forward by Dismas Masolo. We will also briefly consider question of African epistemology as put forward by Kaphagawani and Malherbe. This essay proceeds from the understanding that the question of the existence of an African Philosophy has long been settled and that it follows that an African Epistemology must exist. Our concern in this essay is to draw out its connection and relation to the concept of “Indigenous knowledge” Finally we will conclude with a reflection on the significance of indigenous knowledge to African Philosophy. Epistemology In a narrow sense epistemology is the study of knowledge and justified belief and in a broader sense is concerned with...

The ongoing efforts to develop and reclaim the rightful place of an African Philosophy within the global context, especially within the aftermath of a universalising colonial project of domination and control, has moved from the abstract production of knowledge to congeal into a fully-fledged philosophical, political and economic movement by Africans to re-appropriate control over the right to “ define for themselves who they are and who they should be ”  (Mbeki, 1998) , but which broadly still rests with the ex –colonial powers of the West  and which is realised through the irresistible imperative towards globalisation based on the metaphysical narrative derived solely from the European experience. This movement of thought and political will has a long history of dialectical engagement, stemming from the visionary articulation by Cheikh Anta Diop in his 1948 essay “ When Can We Talk of an African Renaissance ?” The dialectical process of renewal /reclamation, gain...