POINTERS
DISCOURCES ON AFRICA; AFRICA PHILOSOPHY
Eurocentrism is the idea that the European understanding and interpretation of the world is
the most important of all and is the yardsticks in which everyone and everything is
measured.
We are all ontologically equal. There is no hierarchy in measuring the importance of one
human life over another
The monopolized idea of what it means to be human on the bases of reason which is spoken
of exclusively of the European is an exercise of power as opposed to a logical question and
thus in many way ways is unjustified on ontological, ethical, political and juridical grounds
In context to discourses on africa there is and was no exchange of ideas or conversation as
the word discourse suggests or states in its definition but instead it’s a deliberate imposition
to justify the exercise power over Africans and advance colonial interests.” PHILOSOPHICAL
&POLITICAL NATURE OF DISCOURSE”
The notion of power is central to discourses on Africa. ”who has a right to use a particular
discourse. What benefits accrue to them for using it? How is its usage policed and where
does it derive its authority from”. “Foucault”
Discourse carries power and those who control it control what people believe about those
subject. PLS
The question of whether there is an African philosophy is devoid of legitimacy because of its
lack of objectivity and questionable premise.
Reason gave birth to race [racism] and race gave birth to power.
Post-colonial African philosophy is about the reconstruction of the distorted images and
ideas portrayed about africa and Africans without their consent “without their consent”
eludes to the political interests of non-Africans in the African, which implies that the non-
African had no consideration of Africans or they have\had to say because they did not and
still do not deem Africans as equals so the truth and experience of africa and Africans is
/was of no value ,recognition or acknowledgement to the European because they dominate
and control the means of knowledge production therefore whatever they say is considered
as true, the only truth and controls the narrative. Therefore the liberation and
reconstruction of the truth and experience of africa and Africans is no longer about the
power and control that the Europeans have over knowledge production, media,
academia/education or discourse used to justify their treatment towards Africans, advance
colonial interest and maintain power. But it is about the power that Africans have and can
exercise over their minds’ or mentality. That in spite of the what dominates, counters or
undermine their continued efforts to liberate and reconstruct the truth and experience of
africa and its people is that africa and Africans stand firmly on the history and meaning
African philosophy in a way that will transform and liberate africa and Africans not only
mentally but socially, politically and economically beyond the academia and
professionalization of African philosophy.
GYEKE Moderate communitarianism
Positives; balance between individual right and community. Promotes a more inclusive and
equitable society. Encourages civic engagement. Can lead to a more harmonious society.
Negative; may be seen as less radical. Can be susceptible to criticism. May be difficult to
implement.
The logic of part and whole. ”pls”
A human person is a person whatever his/her age and social status, personhood may reach
its full potential in community but it is not acquired or yet to be achieved as one goes along
in society.
It is social status and not personhood at which one could fail.
A human being has rationality; capable of choices which gives him the opportunity to make
moral judgments.
A person is naturally a social being which immediately makes hi\her naturally orientated to
other people with whom she\he must live in relation “duty”
Although in its core of concerns and thrust moderate communitarianism gives prominence
towards duties to the community and its members, it does not do so to the detriment of
individual rights Vis versa.
Moderate communitarianism is similar to African ontology in a sense that it promotes a
holistic approach to reality.
Democratic. ubuntu
Menkiti’s radical communitarianism
Positives; prioritizes community well-being. Can be seen as more radical and transformative.
Negatives; can suppress individual rights and autonomy. Ontological primacy
[independence].lack of diversity. Reinforces the struggle of reason. Can be prone to
authoritarianism. Not progressive [democratic].
Failure to recognize individual rights may result in investing the community with an all-
engulfing moral authority to determine all things about the life of the individual person.
It is the community that define community
Parenthood is acquired
Personhood is something which has to be achieved and is not given simply because of being
born of a human seed.8888888888888888888
Personhood is something at which individuals could fail
We are all ontologically equally, there is no hierarchy to measuring the value of one human
life over another
The neutral use of the pronoun “it’ to refer to children
The fact that children and infants are not yet considered as moral agents does not rule out
the fact that they are morally capable in potentiality.
Every person is born with dignity and respect
A person is not pal tree that he\she can self-complete\self-sufficient
One tree cannot constitute a forest “ Akan maxim
