Teodros kiros biography of albert
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Locating and Debating Precolonial African Philosophy
• L. Apostel, African Philosophy: Myth or Reality? (Gent: 1981).
• M.K. Asante, The Egyptian Philosophers: Ancient African Voices from Imhotep to Akhenaten (Chicago: 2000).
• P.O. Bodunrin (ed.), Philosophy in Africa: Trends and Perspectives (Ife: 1995).
• L.M. Brown, African Philosophy. New and Traditional Perspectives (New York: 2004).
• G. Floistad (ed.), African Philosophy (Dordrecht: 1987).
• R. Finnegan, Oral Literature in Africa (Oxford: 1970).
• D. Forde (ed.), African Worlds: Studies in the Cosmological Ideas and Social Values of African Peoples (Oxford: 1954).
• S. Gbadegesin, African Philosophy: Traditional Yoruba Philosophy and Contemporary African Realities (New York: 1991).
• K. Gyekye, An Essay on African Philosophical Thought: The Akan Conceptual Scheme (Cambridge: 1987).
• B. Hallen, A Short History of African Philosophy
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Transcript: 28. Chike Jeffers on Precolonial African Philosophy
Note: this transcription was produced by automatic röst recognition software. It has been corrected by hand, but may still contain errors. We are very grateful to Tim Wittenborg for his production of the automated transcripts and for the efforts of a team of volunteer listeners who corrected the texts.
Peter Adamson: So let's uppstart with something that's arguably overdue, which is to have you introduce yourself briefly to the listeners. Can you sketch your academic career so far, säga what your main research interests are?
Chike Jeffers: Sure. Well, I'm from Toronto, Ontario, and inom did my undergraduate degree at York University. And I started at York University actually doing film. I thought I might want to be a filmskapare. As I progressed through that program, I realized that inom didn't see myself going into that industry, and I realized I was more attracted to the academic side of things. But at first that mea
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Humanism in Africa
The last quarter of the twentieth century was marked by the emergence of African academic intellectuals as chief spokespersons for secular African humanism. Many of these writers present their case from the disciplinary perspectives of philosophy, political theory, and political economy (especially as critics of development studies), and many of them, save, for example, Kwame Gyekye (Ghana), Manganyi (South Africa), Mbogo P. More (South Africa), and Samir Amin (Senegal), are expatriates living in North America and Europe. They include, among others, V. Y. Mudimbe (Congo/Zaire), Ato Sekyi-Otu (Ghana), Kwasi Wiredu (Ghana), K. Anthony Appiah (United Kingdom/Ghana), Nkiru Nzegwu (Nigeria), Oyeronke Oyewumi (Nigeria), D. A. Masolo (Kenya), Tsenay Serequeberhan (Eritrea), Teodros Kiros (Ethiopia), Albert Mosley (Senegal), Souleyman Bachir Diagne (Senegal), Elias Bongmba (Cameroon), and Samuel Imbo (Kenya). To this academic group can be added East Indian and white Afri