Reading Wiredu is the first comprehensive overview of the philosophical thought of Kwasi Wiredu. Born in Ghana in 1931, Wiredu, an important observer and critic of philosophy generally, remains an original and penetrating African thinker. Interrelating Wiredu's philosophical writings from across decades, Barry Hallen sets forth the basic tenets and the defining features of his philosophy. Wiredu's thought is divided into five distinct but interconnected areas: his response to the philosophy of Quine on issues of logic and ontology, issues of language in philosophical reflection, the nature of truth as a practical and philosophical concern, the principle of sympathetic impartiality that all human beings must live by to survive as a group, and finally, consensus building as rooted in intentional, negotiated, and rational exchanges that are part of everyday life. Reading Wiredu explores the scope and depth of Wiredu's philosophical thought, which can be framed through what he calls a genetic methodology—a methodology that privileges environmental considerations in the production of various forms of thought. Hallen's overview is intended to assist scholars and students in grasping Wiredu's complex philosophical thought.

Reading Wiredu is the first comprehensive overview of the philosophical thought of Kwasi Wiredu. Born in Ghana in 1931, Wiredu, one of the world's foremost philosophers, remains one of the most complex thinkers ever to emerge from Africa. Gathering all of Wiredu's philosophical writings from across decades, Barry Hallen sets forth the basic tenets and the defining features of his philosophy. Wiredu's thought is divided into five distinct but interconnected areas: his response to the philosophy of Quine on issues of logic and ontology, issues of language in philosophical reflection, the nature of truth as a practical and philosophical concern, the principle of sympathetic impartiality that all human beings must live by to survive as a group, and finally, consensus building as rooted in intentional, negotiated, and rational exchanges that are part of everyday life. Reading Wiredu explores the scope and depth of Wiredu's philosophical thought, which can be framed through what he calls a genetic methodology--a methodology that privileges environmental considerations in the production of various forms of thought. Hallen's overview is intended to assist scholars and students in grasping Wiredu's complex philosophical thought.

"Wiredu's discussion of culturally defined values and concepts, as well as his attention to such timely issues as human rights, makes this book invaluable interdisciplinary reading." —D. A. Masolo Ghanaian philosopher Kwasi Wiredu confronts the paradox that while Western cultures recoil from claims of universality, previously colonized peoples, seeking to redefine their identities, insist on cultural particularities. Wiredu asserts that universals, rightly conceived on the basis of our common biological identity, are not incompatible with cultural particularities and, in fact, are what make intercultural communication possible. Drawing on aspects of Akan thought that appear to diverge from Western conceptions in the areas of ethics and metaphysics, Wiredu calls for a just reappraisal of these disparities, free of thought patterns corrupted by a colonial mentality. Wiredu's exposition of the principles of African traditional philosophy is not purely theoretical; he shows how certain aspects of African political thought may be applied to the practical resolution of some of Africa's most pressing problems.

"Kwasi Wiredu is one of Africa's foremost philosophers, whose thinking on conceptual decolonization in contemporary African systems of thought is well known. Wiredu advocates a re-examination of current African epistemic formations in order to subvert unsavoury aspects of tribal cultures embedded in modern African thought, as well as deconstruct the unnecessary Western epistemologies to be found in African philosophical practices. In this book Sanya Osha argues that Wiredu's apparent schematism falls short as a viable project and suggests that because of the very hybridity of postcoloniality, projects seeking to retrieve the precolonial heritage are bound to be marred at several levels. Language itself presents a major problems which Wiredu's thesis does not fully address."--BOOK JACKET.

What can philosophy contribute to African culture? What can it draw from it? Could there be a truly African philosophy that goes beyond traditional folk thought? Kwasi Wiredu tries in these essays to define and demonstrate a role for contemporary African philosophers which is distinctive but by no means parochial. He shows how they can assimilate the advances of analytical philosophy and apply them to the general social and intellectual changes associated with 'modernisation' and the transition to new national identities. But we see too how they can exploit traditional resources and test the assumptions of Western philosophy against the intimations of their own language and culture. The volume as a whole presents some of the best non-technical work of a distinguished African philosopher, of importance equally to professional philosophers and to those with a more general interest in contemporary African thought and culture.

'Deciding in Unison: Themes in Consensual Democracy in Africa' is an edited volume that both scholars and students of African philosophy and politics will find interesting. The chapters trace the current state of the debate as well as the idea that the advancement of consensus democracy as unanimity democracy is no longer valid, and a democracy of compromise is suggested as an alternative for advancing consensus democracy. The collection also contains chapters dealing with Wiredu’s consensual proposal for the building of resistance movements as well as his views about the relativity of truth and the way we should handle it. However, there are also chapters that explore the non-party system Wiredu proposes as not applicable in practice. Furthermore, the issues related to transferring consensus-supporting values like communism into the contemporary Africa setting are also examined. Also discussed in the book is how current presentations of African epistemology cannot pass for epistemology, and how we could begin to think of fashioning an African epistemology from deliberation aimed at consensus.

This Handbook provides in one volume rich, comprehensive and rigorous coverage of specific subject areas and thematic concerns in the ever-evolving academic discipline of African philosophy. This Handbook is unique in its focus on central and emerging areas within African philosophy such as Afro-communitarian philosophy, ethics, epistemology, social and political philosophy, existentialism, philosophy of religion, gender philosophy, philosophy of education, phenomenology, transhumanism, African philosophy futures, and philosophy of the non-human. The thirty-two chapters in this Handbook explore the rich textual and non-textual forms of philosophical knowledge in Africa and adequately represent the broad and diverse scope of African philosophy, showing the richness and depth of the philosophical tradition. This reference work is indispensable to students and researchers in African philosophy, comparative philosophy and world philosophies.

Some philosophers on the African continent and beyond are convinced that consensus, as a polity, represents the best chance for Africa to fully democratise. In Consensus as Democracy in Africa, Bernard Matolino challenges the basic assumptions built into consensus as a social and political theory. Central to his challenge to the claimed viability of consensus as a democratic system are three major questions: Is consensus genuinely superior to its majoritarian counterpart? Is consensus itself truly a democratic system? Is consensus sufficiently different from the one-party system? In taking up these issues and others closely associated with them, Matolino shows that consensus as a system of democracy encounters several challenges that make its viability highly doubtful. Matolino then attempts a combination of an understanding of an authentic mode of democracy with African reality to work out what a more desirable polity would be for the continent.