Suchergebnisse

The concept of time is coeval with man's existence and coterminous with his endeavors. This is predicated on the fact that it sets and dictates the pace for man. People appreciate reality differently and this includes their concept of time. This premise informed Mbiti's idea of time in Africa. Mbiti in his submission posited that Africans have no idea of the "future" in time. A critical response to this position of Mbiti toward a restatement of the proper model of time in Africa is what this paper is concerned with. The paper employed the critical-analytic model to examine Mbiti's position and it was obvious that Mbiti's position was parochial and untenable. This paper then argued that time in African is rather polychromous, holistic, and existential. Africans "live in time" and if the future is part of the African life and world, then there is a future as far as time in Africa is concerned.

Philosophy is a rational enterprise, which is predicated on culture, wonder and human experience. As a result of this, diverse persons over the yearshave participated in this noble enterprise right from its ancient origins in Egypt and Greece. Hence, it has given birth to scholars who have come into the fray to express and defend their perspective. However, one of the most pressing issues in philosophy in recent past is whether the people of Africa have philosophy i.e., whether they can express themselves like their other counterparts, in other words, is there an African philosophy? This paper in appraising this issue employed the critical analytic method in an attempt to conceptualize philosophy and then African philosophy. From this conceptualization of philosophy, it became palpable that as Africans have culture and experience which are materials for philosophy there is African philosophy; because, Africans like other rational being reflect, express and share their experiences about their world, which can and does give birth to their own philosophy.Keywords: Philosophy, African, African Philosophy, Western Philosophy, Human Experience

This paper re-examines the place of the ancestors in post-modern Africa societies. It critically analyses the ontological status of the 'living-dead' in pre-colonial Africa society. This is predicated on the incursions/advent of proselytizing religions, nay Christianity and Islam and the force and pace of globalization. It is the contention of this paper that since these religions cum globalization have a lot of converts in Africa, little or no regard is now been paid to the ancestors. This is because most of the converts prefer their new relationships (religion and globalization) instead of venerating their departed, which they now see as belittling and fetish. On the other hand, the civilizing tendencies of Asia and the West, particularly the globalizing forces, like the media and ICT, fostered this high disregard for the ancestors. This paper concludes that since the living don't even reflect the moral sanctity Africa was once known for, as a result of avarice, consumerism, materialism plus the alluring strings of globalization, the so-called 'moral paragon' should be allowed to really rest in peace.Key words: African religion, ancestors, worship, globalization, post-colonial, morality.