Doctoral Thesis / Dissertation from the year 2003 in the subject Philosophy - General Essays, Eras, Obafemi Awolowo University (Faculty of Arts), course: Philosophy, language: English, abstract: This thesis is a critical study of the traditional mind-body problem from the perspective of the Yoruba (African) concept of a person. The thesis attempted to see a plausible Yoruba response to the mind-body problem vis-à-vis the problem of defining a person. The methods of inquiry are those of critical exposition, conceptual clarification and analytical evaluation. The research involved consultation and analysis of existing inter-disciplinary literature on the Philosophy of Mind; a critical study of relevant published Ifa Literary Corpus; and discussion sessions with practitioners of Ifá and other genres of Yoruba folktales, as well as Yoruba-speaking individuals on their ideas of the Yoruba concept of a person. The specific objectives are to critically outline the nature of the mind-body problem, analytically present what may be regarded as a plausible account of the Yoruba concept of a person, see whether the mind-body problem arises for the Yoruba concept of a person, do a comparative study of contemporary scientific concepts of a person and the Yoruba concept of a person and finally, to do a philosophical appraisal of the Yoruba concept of a person vis-à-vis its response to the mind-body problem, and the implication of that concept of a person for social existence. The thesis uncovered what may be identified as the Yoruba Multiple-aspect concept of a person, in the light of which the mind-body problem does not arise when, rather than viewed as a separate entity the mind is viewed as a state or ability of the body. The research concluded, in the light of what it outlines as the Yoruba Multiple-aspect concept of a person, that the socio-ethical problems and the destructive and negative uses to which the fruits of the advancements of the physical sciences have been put are the unfortunate consequences of man’s rather unfortunate attempt to define himself in the simplest and most parsimonious terms.

Seminar paper from the year 2018 in the subject Philosophy - Theoretical (Realisation, Science, Logic, Language), University of Ibadan, language: English, abstract: This paper attempts to provide a framework for understanding the concept of the human person in his essential and ontological beingness in the light of Yorùbá worldview. The paper argues that the mind-body problem that has taken a central seat in philosophy would be better appreciated if it is allowed to remain as culture-relative. In other words, it would a mistaken assumption of sort to assume that the western categories of monism or Cartesian dualism are sufficient theories around which the mind-body problem should be discussed. At the heart of the discussion is an attempt to open up the Yorùbá perspective to the mind-body problem which, though primarily acknowledges among other considerations that the human person is composed of both material-physical and immaterial-spiritual (metaphysical) aspects, insists a person is more than the mind and body. An attempt will also be made in this project to make a contrast between Cartesian dualism and Yorùbá worldview of the composition of the human person and draw a parallel between the two perspectives. Central to the numerous challenges that confront philosophy and philosophers is inter alia the question of the composition of the human person. Essentially, philosophers, especially metaphysicians, grapple with the question of "who a person is?" Put differently, what constitutes the human nature? Integrally connected to such fundamental questions are other posers that bother on the mind-body problem, which, on the one hand, focus on the composition of the person as a material being. Such questions like "Is man a composition of mind and body? And, what kind of relationship or interaction (if any) goes on between the domains of substances? ‘Is the human person an entirely physical entity?" Or, "Is he solely non-physical or, is he composed of both physical and non-physical features?" These are the interrogative legacies of Cartesian substance dualism and interactionism bequeathed to philosophy. There is no straightforward answer to these questions as a first-glance approach could present them to be.

This book offers a first glimpse into contemporary African Philosophical thought, which covers issues related to the mind-body relationships, the problem of consciousness, the ethics of artificial intelligence, the meaning of life and other topics. Taking inspiration from the conversational tradition in African philosophy, this book not only engages with and takes inspiration from traditional African thought, but also engages with philosophical views outside the philosophical tradition in a bid to present a holistic understanding of the problems that are central to the book. The volume is relevant for professional African philosophers, philosophers of mind, philosophers of AI, undergraduate and postgraduate philosophy students, and African Studies scholars.

Sage Philosophy is an anthology of three main parts: Part one contains papers by Odera Oruka clearing the way and arguing about his research over the last decade on indigenous sages in Kenya. Part Two introduces verbatim interviews with a given number of those sages, while Part Three consists of published papers by scholars who are critics or commentators on the Oruka project. The author has spent the last decade in Kenya carrying out his research. It is the general stand of the book that the sages turn out to be thinkers or philosophers in no trivial sense, despite their lack of modern formal education. This study is a critique for all those scholars who hitherto have found no practice of critical philosophy in traditional Africa.

The Good, the Bad, and the Beautiful Discourse about Values in Yoruba Culture Barry Hallen Reveals everyday language as the key to understanding morals and ethics in Yoruba culture. "This contrasts with any suggestion that in Yoruba or, more generally, African society, moral thinking manifests nothing much more than a supine acquiescence in long established communal values.... Hallen renders a great service to African philosophy." -- Kwasi Wiredu In Yoruba culture, morality and moral values are intimately linked to aesthetics. The purest expression of beauty, at least for human beings, is to possess good moral character. But how is moral character judged? How do actions, and especially words, reveal good moral character in a culture that is still significantly based on oral tradition? In this original and intimate look at Yoruba culture, Barry Hallen asks the Yoruba onisegun -- the wisest and most accomplished herbalists or traditional healers, individuals justly reputed to be well versed in Yoruba thought and expression -- what it means to be good and beautiful. Posed as an outsider wanting to gain understanding of how to speak Yoruba correctly, Hallen engages the onisegun and has them explain the subtleties and intricacies of Yoruba language use and the philosophy behind particular word choices. Their instructions reveal a striking and profound depiction of Yoruba aesthetic and ethical thought. The detailed interpretations of everyday language that Hallen supplies challenge prevailing Western views that African thought is nothing more than acquiescence to long-established religious or communal values. The philosophy of ordinary language reveals that moral reflection is indeed individual and that evaluations of action and character take place on the basis of clearly and logically delineated criteria. With the onisegun as his guides, Hallen identifies the priorities of Yoruba philosophy and culture through everyday expression and shows that there are rational pathways to both truth and beauty. Barry Hallen has taught philosophy at the Obafemi Awolowo University (formerly University of Ife) in Nigeria. He is a Fellow at the W. E. B. DuBois Institute for Afro-American Research at Harvard University and Visiting Professor of Philosophy at Morehouse College. He is coauthor (with J. Olubi Sodipo) of Knowledge, Belief, and Witchcraft: Analytic Experiments in African Philosophy. Contents Ordinary Language and African Philosophy Moral Epistemology Me, My Self, and My Destiny The Good and the Bad The Beautiful Rationality, Individuality, Secularity, and the Proverbial Appendix of Yoruba-Language Quotations Glossary of Yoruba Terms

What does it imply for Nigerian philosophers to conscientiously and engagingly reflect on Nigeria as a place of philosophy and as a dynamic plural context of socioeconomic, political, cultural and ethnic problems? Any answer to this question automatically constitutes the opening salvo to the reflection on the evolution of a Nigerian tradition of philosophy and philosophizing. This book represents such an initial salvo in in its attempt to hammer out the conditions for the possibility of a Nigerian tradition of philosophy by placing that endeavor in between the triadic challenges of the Nigerian political economy, the African philosophical theorizing and the global epistemological hegemony. How do these three dynamics condition the evolution and functional relevance of the philosophical enterprise in Nigeria? How have Nigerian philosophers responded to them? What is Nigerian philosophy? How can there be a "Nigerian" philosophy when there are no Nigerians? This book is also an attempt to contribute to the trajectory of philosophy education in Nigeria within the context of a postcolonial educational system and university dynamics that stultifies the role of the intellectuals in development. From Plato to Wiredu, from Bodunrin to Bourdieu, and from Heidegger and Nietzsche to Fanon, Mignolo and Santos, the book traces a trajectory of dynamics rethinking of existing paradigms and epistemological assumptions that could enable a robust evolution of a Nigerian tradition of philosophy that possesses sufficient clout to confront its historicity and its place in Nigeria’s development impasse.

The question whether or not there is African philosophy has, for too long, dominated the philosophical scene in Africa, to the neglect of substantive issues generated by the very fact of human existence. This has unfortunately led to an impasse in the development of a distinctive African philosophical tradition. In this path-breaking book, Segun Gbadegesin offers a new and promising approach which recognizes the traditional and contemporary facets of African philosophy by exploring the issues they raise. In Part I, the author examines, with refreshing insights, the philosophical concepts of the person, individuality, community and morality, religiosity and causality, focusing on the Yoruba of Nigeria. Part II discusses, in an original way, contemporary African social, political and economic realities from a philosophical perspective.