M.A. / This thesis assumes three main objectives: Firstly, the author recognises the problematic status of Henry Odera Oruka's classification of the Trends African philosophy. Oruka's classification displays inherent presuppositions that are recognised as being damaging to the discourse of African philosophy. The main problems that are highlighted with respect to Oruka's classification can be summarised as follows: The assumption of a linear pattern, presenting the Trend of Ethnophilosophy as the lowest station in the classification by virtue of its "traditional" manifestation, assuming thereby that philosophy in Africa is "developing", in an evolutionary manner, into a higher, more Western-like paradigm. The classification is recognised as being simplistic in form, thereby not allowing an interval for growth or dynamism. The designations of various of the Trends are recognised as being problematic. Oruka's exclusion of two significant Trends is critically addressed. In view of the problematic nature of Oruka's classification, a suggestion as to the revised classification of the discourse is made. Secondly, the author has recognised problems pertaining to the commonly assumed interpretation of African philosophy. She thus contextualizes the Trends in African philosophy in relation to the history of the African continent, specifically in terms of colonialism and the intellectual justifications given by the thinkers of the Enlightenment to the colonialist movement. In considering the various manifestations of the Trends, the author deems it significant to note that each of the Trends reacts and responds to the debased assumptions of the colonialist movement, and asserts the propensity of the African mind in reaction to the European assumptions of African intellectual backwardness, which served as the justification for the colonialist domination of Africa. In relation to the reactionary nature of African philosophy as discourse, the author recognises a further attribute, that of the reformationary capacity of African philosophy in relation to the injurious effects of colonialism on the African continent. Through its reformatory capacity, African philosophy addresses and attempts to reform the debilitating effects of colonialism on the African mind, namely the crises of inferiority, identity and alienation. In order to achieve its effectiveness as a philosophy of liberation, the author suggests the creative negotiation of modern and traditional modes of being.In the third instance, the author considers whether there are not significant definitional forms of philosophy which emanate from the African discourse. In this, the author recognises that each of the Trends presents its own unique definition of what philosophy is, and how philosophy should be interpreted if it is to be regarded as African. Ethnophilosophy and Sage Philosophy are recognised as presenting a traditional, that is, indigenous form of philosophy. Universalist Philosophy is recognised as emanating from the Western discourse, and presents African philosophy with a universalist definition of philosophy. Negritude and African Political Philosophy are recognised as presenting a philosophical perspective that engenders an emancipatory frame of mind. Hermeneutical African Philosophy utilises the concepts of "deconstruction" and "reconstruction" in order to "decolonize", that is, rid the African mind of the debilitating effects of colonialist subjugation, domination and suppression.
| Identifer | oai:union.ndltd.org:netd.ac.za/oai:union.ndltd.org:uj/uj:3142 |
| Date | 24 August 2012 |
| Creators | Deacon, Moya Bronwin |
| Source Sets | South African National ETD Portal |
| Detected Language | English |
| Type | Thesis |
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