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PLS1502 > Study Unit 1 > Flashcards

Study Unit 1 Flashcards

1
Q

What are the philosophies in the world?

A

Arabic, African, Chinese, Indian & Western

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2
Q

Africans =

A

people located in the content of Africa and its diaspora

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3
Q

What is not beyond dispute?

A

The linguistic, historical and philosophical meaning of them term “Africa” and “African” in its adjectival form

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4
Q

Why must the term “Africa” be problematised in spite of its popularity in everyday usage?

A

The nature and significance of the dispute pertain to questions of natural and historical justice.

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5
Q

What is the geographical meaning of the term “Africa” widely accepted as?

A

Settled

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6
Q

Which expressions do problems arise with and why?

A

Arab Africa or sub-Saharan Africa - these expressions manifest the historical meaning of Africa & indicate the multiple dimensions of the term.

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7
Q

The reasonableness of accepting the geographical meaning of “Africa” is questionable on WHAT two grounds?

A
  1. Point of view of natural history:
  • The continents of our planet were once a single, compact, undivided whole, called Pangea
  • Earth’s divisions evolved over millennia, and continents naturally separated.
  • Human beings, and part of nature too, gave specific names to the continents.
  1. The naming of the continents
  • Humans renamed African regions over time (e.g., Northern Rhodesia became Zimbabwe).
  • Natural science helps explain changes and their likelihood to reoccur.
  • The geographical meaning of “Africa” must include its historical context.
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8
Q

Based on the citation in Study Unit 1, what is first thing to note?

A
  • The Mediterranean created a platform that enabled cultural exchange between Romans, Greeks, North Africans, and later Arabs.
  • This interaction led to the name “Africa,” initially referring only to North Africa.
  • Over time, “Africa” came to refer to the entire continent.
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9
Q

Based on the citation in Study Unit 1, what is the second thing to note?

A
  • “Africa” reflects Greek and Roman views of the continent’s climate.
  • Romans, not indigenous peoples, named Africa, tied to their conquest and the destruction of Carthage.
  • The name recalls Roman general Scipio Africanus.
  • The name Africa spread across Europe and became common, reinforced by colonization.
  • Colonial wars reinforced the notion of Africa as a single ethnic group with a common culture.
  • The name “Africa” should be critically questioned.
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10
Q

What ongoing issue relates to Africa’s identity?

A

Names and naming are ongoing issues regarding Africa’s identity.

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11
Q

What significant name changes occurred when African countries gained independence?

A

Most African countries changed their names at independence, such as Namibia and Tanzania.

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12
Q

What does the name-changing of African countries illustrate?

A

It illustrates the ongoing problem of identity and recognition.

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13
Q

How is the situation of name changes in Africa compared to a personal experience?

A

t is comparable to a child discovering their biological parents after living with foster parents who concealed the truth.

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14
Q

What alternative significance could the term “Africa” have if derived from “Afrigs”?

A

It could have had a different significance than the current understanding.

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15
Q

What does studying “African” philosophy often imply?

A

It often means studying “sunny” or solar philosophy, rather than the philosophy expressed by the local people.

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16
Q

What problem arises from discovering that “Africa” is an outsider’s description?

A

It generates many problems, including issues with identity and representation.

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17
Q

Why do critics argue it is impossible to speak of “African” philosophy?

A

Because of the continent’s complex and diverse ethnic groups.

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18
Q

How do critics approach the term “Africa” in contrast to their views on “European” philosophy?

A

Critics take the term “Africa” for granted, while they accept terms like “European” philosophy or the “European” Union at face value.

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19
Q

Based on the citation in Study Unit 1, what is the third thing to note?

A
  • The term “Africa” reflects Western European historical experiences with the people of the continent rather than the self-understanding of its people.
  • The history of “Africa” primarily represents the West’s experience, only incidentally telling the story of the continent’s people.
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20
Q

Who are some scholars that take the meaning of “science” for granted?

A

Onyewuenyi, Cheikh Anta Diop, Obenga, and Osuagwu.

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21
Q

How has science contributed to African history and philosophy?

A

Science has contributed to problems in African history and the history of philosophy.

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22
Q

Why is it necessary to examine the meaning of “science” in the context of Africa?

A

To understand the African perspective on history and philosophy.

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23
Q

Is “science” considered neutral or entirely objective?

A

No, “science” is not neutral or entirely objective; it is tied to specific values.

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24
Q

What does taking “science” for granted imply for African philosophy?

A

It means accepting definitions provided by others, implying a desire for integration into the existing body of “science.”

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25
Q

What contradiction arises for African philosophers regarding “science”?

A

They demand to do “science” like those who defined it for Africans, contradicting their demand to speak for themselves.

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26
Q

Is there a need to critically examine the meaning of “science” based on the African experience?

A

No, there is no need to critically examine the meaning of “science” based on the African experience.

27
Q

What type of question does Bondy assert about the existence of Latin American or African philosophy?

A

It is an ontological, not empirical, question.

28
Q

What is perceived as a defect in the ontology of Amerindian, African, and Australasian peoples?

A

They are thought not to qualify as “rational animals.”

29
Q

How can affirming humanity counter the notion of ontological defect?

A

By asserting that no ontological defect prevents these peoples from qualifying as “rational animals.”

30
Q

What does Africanity or African philosophy refer to?

A

Specificity or particularity of philosophy.

31
Q

What is Africanity?

A

It is a set of characteristics that distinguish African philosophy from Western/India/Chinese philosophies.

32
Q

What does Osuagwu posit about Africanity or African philosophy

A

That it includes the “geo-ethno-technological” factors.

33
Q

What do these geo-ethno-technological factors refer to?

A

A set of members: to the person, place, time event or actions, culture, language, doctrine and method, involved in the philosophic enterprise.

34
Q

What factors make philosophy African?

A

a) Ethno-African: This means someone is identified as African based on their background, such as where they were born, their family history, their tribe, physical traits, skin color, and cultural practices.

b) Geo-temporal African: This looks at the specific time and place where African philosophy happens. It includes people who are physically in Africa and those who are of African descent living in other parts of the world.

c) Lego-African: This refers to people who are not originally from Africa but become recognized as African through laws related to citizenship, religion, or education.

d)** Techno-African: **This identifies people who are not originally from Africa but study or write about African philosophy. Their work is clearly labeled as part of African philosophy.

35
Q

Osuagwu says Ethno-African and Mazrui says?

A

Africans of the blood

36
Q

Mazrui says Africans of the Soil and Osuagwu says?

A

Spatio-temporal African

37
Q

Osuagwu says Lego-African and Mazrui says?

A

Africans of both the blood and the soil

38
Q

Mazrui says Africans of the soil by adoption and Osuagwu says?

A

Techno-African

39
Q

What does the term “philosophy” mean?

A

It is derived from the Greek word “philosophia,” meaning “love of wisdom.”

40
Q

Does the Greek origin of the term imply that philosophy originated in Greece?

A

No, philosophy itself did not originate in Greece; older philosophies exist, such as those from China and ancient Egypt.

41
Q

What does the historical origin of the term “philosophy” highlight?

A

It highlights its association with a specific historical tradition, particularly Western philosophy.

42
Q

What must genuine lovers of wisdom do regarding knowledge and truth claims?

A

They must question every experience and seek arguments for support rather than take knowledge for granted.

43
Q

Why is argumentation important for philosophers?

A

Argumentation, through the study of logic, is essential for ensuring that knowledge and truth claims are justified and reliable.

44
Q

How is argumentation used in law?

A

It is used to resolve disputes justly and equitably

45
Q

What is vital in philosophy regarding knowledge?

A

The quest for reliable knowledge and acting on it in practical life is vital.

46
Q

Where does wisdom in philosophy come from?

A

It comes from knowledge based on argumentation concerning the why, what, and how of experience.

47
Q

How is philosophy integral to human existence?

A

Philosophy is integral to being human, both individually and as part of a group.

48
Q

What problems arise when “philosophy” is restricted?

A

Problems arise when it is limited to a scientific or professional discipline.

49
Q

Why is the definition and meaning of philosophy considered contentious?

A

Because it varies among different philosophies, including African and Western perspectives.

50
Q

How should African philosophy be understood and undertaken, according to Osuagwu?

A

African philosophy ought to be formally understood and undertaken.

51
Q

What type of enterprise should African philosophy be?

A

It should be a careful and thoughtful effort to use human reasoning to explore and understand the fundamental and true meaning of things as they really are.

52
Q

Who should undertake African philosophy, according to Osuagwu?

A

It must be undertaken first and foremost by professional individuals or groups for whom philosophy is a community agenda for a community purpose.

53
Q

What does the definition of African philosophy depend on?

A

It depends on the trend or approach being followed.

54
Q

According to Kwasi Wiredu, how can African philosophy be minimally defined?

A

As the philosophy produced by contemporary African philosophers.

55
Q

Is African philosophy a recent discipline?

A

Yes, it is still in the making and is a recent formal and academic discipline.

56
Q

Does post-colonial African philosophy imply that philosophizing did not occur in the pre-colonial period?

A

No, it does not imply that; philosophizing did occur in the pre-colonial period.

57
Q

What does Tsenay Serequeberhan argue is the focal point of African philosophy?

A

It must focus on Africa’s own lived historicality and broken heritage/tradition.

58
Q

According to Serequeberhan, what qualifies as African philosophy?

A

It is philosophy if it is written; orality cannot be considered philosophy.

59
Q

How does Serequeberhan believe African philosophy should relate to history?

A

It should not be abstract but should reflect on historical verities to resolve and explain problems experienced.

60
Q

What does Serequeberhan say about the authorship of African philosophy?

A

It is broader and open to non-Africans, reflecting the globalized world we live in.

61
Q

How does Paulin Hountondji describe African philosophies?

A

As a set of texts written by Africans and described as philosophical by the authors.

62
Q

What is the difference between Hountondji’s and Serequeberhan’s views on authorship in African philosophy?

A

Hountondji limits authorship to Africans, while Serequeberhan keeps it open to non-Africans.

63
Q

How is African philosophy ultimately defined?

A

As a systematic search for truth and meaning arising from Africa’s experience of reality.

64
Q

Does the African experience make philosophy less rigorous or scientific?

A

No, it does not; it simply particularizes or localizes philosophy.

PLS1502 (6 decks)

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