Titlebook: Handbook of African Philosophy of Difference; Elvis Imafidon Reference work 2020 Springer Nature Switzerland AG 2020 Aesthetic Differences

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Carlos Neu,Alberto DiMascio,George Zwillingecades, and you want to teach to your students in the US or Africa regard you as pre-logical, irrational, or less than human just because of your race? What do you do when you discover that the very subject, philosophy, for which these white philosophers have been revered for centuries was basically

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https://doi.org/10.1007/978-3-642-40426-9colonization. We will attempt to identify the dangers that come from this refusal, such as the continued adherence to colonial patterns, the enduring self-understanding as being superior compared to Africa, and the persisting unwillingness to accept colonial guilt. Decolonization must be understood

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Neurotransmitter Systems: Glutamate (1988). It sees Mudimbe’s archaeological approach to Africa’s difference in cultural history as moving beyond Eurocentrism and Afrocentrism, yet as uncritically taking for granted Foucault’s archaeology of the Same and the Other. The concerns of this chapter are twofold. On the one hand, it brings

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Paul Smeyers,Richard Smith,Paul Standish Hence, on an ontological level, the other or difference has been denied or excluded, which accounts for the violence of the colonial logic of conceptualizing African alterity or difference. The challenge of thinking the postcolonial situation in the African context has mostly been how to think libe

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What Makes an Action Explanation Proper?,esianism of epistemic duality, an orientation that has primary consideration for subject-object dichotomy, the knower and the known, the I and the thou, and the center and the periphery. In such considerations, what is of the center perceives what is not as an “other.” This disposition about the oth

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how aesthetic signs and symbols or other forms of art are employed by persons of an African culture to differentiate themselves or set themselves apart from other persons within the same culture or other cultures. Such forms of art of interest here include modes of dressing, tribal marks, hairstyle

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https://doi.org/10.1007/978-1-349-00463-8ies. In African contexts, schools have been the location of “cultural parochialism” and “colonial epistemicide and the consolidation of colonization” (Lebakeng et al. 72, 2006). Thus, an additional dimension of difference drawn along the fallacious line of the superior dominant Eurowestern colonizer

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Fascism in ,: Exhibitions as Heterotopias,Although not free from contention, the possibility of a human being having certain intrinsic values is essential for the very idea of personhood. It is the reason why it would be wrong not to take a baby as a person simply because she is at that moment unable to earn some value for herself. In this

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