This book explores the symbiotic relationship between philosophy and culture. Every philosophy emerges as a reaction to, or as justification for a particular culture and it is for this reason that philosophy may differ from one culture to another. It argues that philosophy is an essential part of every culture. Philosophy is the means by which every culture provides itself with justification for its values, beliefs and worldview and also serves as a catalyst for progress. Philosophy critically questions and confronts established beliefs, customs, practices, and institutions of a society. As reflective critical thinking, philosophy is linked to a way of life; a form of enquiry intended to guide behaviour; a form of thinking that sharpens and broadens our intellectual horizon, scrutinizes our assumptions, and clarifies the beliefs and values by which we live. Philosophy helps to liberate the individual from the imprisonment of ignorance, prejudice, superstition, narrow-mindedness, and the despotism of custom. Culture constitutes the raw data, the laboratory from which philosophers do their analytic experimentation. Culture is considered as philosophy of the first order activity. The book maintains that any genuine global philosophy must include philosophical traditions from all cultures and regions of the world, as it is by seeking alternative philosophical answers to some of the thorniest problems facing humanity that we are most likely to find more lasting solutions to some global problems. In this commitment to a universal humanity, we cannot afford to depend on solutions from a single culture or from the most influential cultures.

"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.

Believing that the intellectual enterprise called philosophy is essentially a part of the cultural as well as historical experience of a people, that the concepts and problems that occupy the attention of philosophers placed in different cultural spaces or historical times generally derive directly from those spaces and times, and that philosophy, in turn, has been most relevant to the development of human cultures, the Ghanaian philosopher Kwame Gyekye gives reflective attention in this book to some of the concepts and problems that in his view feature most prominently in the contemporary African cultural, social, political, and moral experience. Such concepts and problems include the following: political legitimacy, development, culture and the pursuit of science and technology, political corruption, democracy, representation and the politics of inclusion, the status of cultural values in national orientation, understanding globalization, and others. It is these topics that are covered in the essays collected in this book. The unrelenting pursuit of the speculative activity by the philosopher in most cases eventuates in normative proposals; these normative proposals often embody a vision-a vision of an ideal human society in terms of its values, politics, and culture. Vision, understood here, has human-not supernatural or divine-origination and involvement and requires action by human beings in order for it to come into reality. A vision may derive from sustained critical evaluation of a culture or some elements of it. Gyekye attempts an articulation of the visions of the essays contained in the book. Even though philosophical ideas and concerns are originally inspired by and worked out in a cultural milieu, it does not necessarily follow, Gyekye strongly believes, that the relevance of those ideas and insights is to be tetheed to the cultures that produced them. For, more often than not, the relevance of those ideas, or at least some of them, transcends the confines of their own times and cultures and can be appreciated by other societies, or cultures, or generational epochs. This trans-cultural or trans-epochal or meta-contextual appeal or attraction of philosophical ideas and insights spawned by a particular culture or cluster of cultures or in specific historical times is to be put down to our common human nature-including our basic human desires and aspirations. Thus, most of the essays published here should be of interest to the global community-i.e., to cultures and societies beyond the African.

This volume is a comprehensive collection of critical essays on The Taming of the Shrew, and includes extensive discussions of the play's various printed versions and its theatrical productions. Aspinall has included only those essays that offer the most influential and controversial arguments surrounding the play. The issues discussed include gender, authority, female autonomy and unruliness, courtship and marriage, language and speech, and performance and theatricality.

In this important and pioneering book, Kwame Gyekye examines postcolonial African experience from a viewpoint receptive to aspects of both traditional African cultures and Western political and moral theory. African people, in their attempt to evolve ways of life compatible with an increasingly globalized world cultural, intellectual, and political scene, face a number of unique societal challenges, some stemming, Gyekye argues, from traditional African values and practices, others representing the legacy of European colonialism. Enlisting Western political and philosophic concepts to clear, comparative advantage, Gyekye addresses a wide range of concrete problems afflicting postcolonial African states, such as ethnicity and nation- building, the relationship of tradition to modernity, the relationship of the nation-state to community, the nature of political authority and political legitimation, political corruption, and the threat to traditional moral and social values, practices, and institutions in the wake of rapid social change. With striking flexibility and rare insight, Gyekye assesses the value of both traditional and non-African cultural components for the future of African societies and proposes alternative social and political models capable of forging a modernity appropriate for Africa. The resulting book, Tradition and Modernity: Philosophical Reflections on the African Experience, is a brilliant new contribution to postcolonial theory and will be of deep interest to scholars of political and moral philosophy, cultural studies, and African philosophy and politics, and to anyone else concerned with the efforts of non-Western societies to properly modernize.