16 research outputs found
A Comparative Study of Olodumare, the Yoruba Supreme Being and the Judea-Christian God
No full textThis comparative study of Olodumare in Yoruba thought and the Judeo-Christian God reviews the reasons why these two deities from different cultures are so often equated, when they are not necessarily so. This paper uses a philosophical-theological method of inquiry that is apt in giving a concise clarification of theological interface between the two religious and cultural beliefs. It Is not the intention of this paper to argue that the Yoruba concept of 016dumare Is superior to the Christian concept of God. Rather, it is argued that they are not necessarily the same. Finally, the essay establishes that the Yoruba before the advent of Christianity had a philosophical concept of the existence of 016dumare, the Creator of everything that is in the primordial existence and the material world
A Comparative Study of Olodumare, the Yoruba Supreme Being and the Judea-Christian God
No full textThis comparative study of Olodumare in Yoruba thought and the Judeo-Christian God reviews the reasons why these two deities from different cultures are so often equated, when they are not necessarily so. This paper uses a philosophical-theological method of inquiry that is apt in giving a concise clarification of theological interface between the two religious and cultural beliefs. It Is not the intention of this paper to argue that the Yoruba concept of 016dumare Is superior to the Christian concept of God. Rather, it is argued that they are not necessarily the same. Finally, the essay establishes that the Yoruba before the advent of Christianity had a philosophical concept of the existence of 016dumare, the Creator of everything that is in the primordial existence and the material world
Krytyczna analiza etyki związku z naturą Ogungbemiego i ekobiokomunitaryzmu Tangwy
Full text linkGlobal concerns about the environmental crisis have sparked diverse ethical responses, including normative environmental ethics, sentient ethics, biocentric ethics, ecocentric ethics, and ecofeminist ethics. While these approaches are deeply rooted in Western cultural perspectives, addressing global environmental challenges demands broader, cross-cultural insights. Given that African philosophers are now concerned with environmental issues and philosophising, it becomes necessary to contribute to this nascent field of African environmental philosophy. This paper contributes to the growing literature in African environmental philosophy by critically analysing the works of Segun Ogungbemi and Godfrey Tangwa. Ogungbemi advocates for an “ethics of nature-relatedness,” emphasizing the interdependence of humans and nature, while Tangwa proposes “ecobio-communitarianism,” which underscores the interconnectedness of all living beings and non-living entities within the ecosystem. The aim of this critical analysis is to deepen the discourse on African environmental ethics and highlight the potential contributions of ethics of nature-relatedness and ecobio-communitarianism to global environmental philosophy.Powszechne w świecie obawy dotyczące kryzysu środowiskowego wywołały różnorodny odzew na gruncie etyki w tym w postaci normatywnej etyki środowiskowej, etyki istot świadomych, etyki biocentrycznej, etyki ekocentrycznej, czy etyki ekofeministycznej. Wszystkie te podejścia są głęboko zakorzenione w kulturze Zachodu, jednak przezwyciężenie globalnych zagrożeń środowiskowych wymaga przyjęcia szerszej, wielokulturowej perspektywy. Filozofowie pochodzący z Afryki skupiają się obecnie na kwestiach środowiskowych i w ten sposób wnoszą wkład w rozwój afrykańskiej filozofii środowiskowej. Niniejszy artykuł włącza się w ten nurt poprzez krytyczną analizę prac Segun Ogungbemi i Godfreya Tangwy. Ogungbemi opowiada się za „etyką powiązania z naturą”, podkreślając współzależność ludzi ze środowiskiem naturalnym, podczas gdy Tangwa proponuje „ekobio-komunitarianizm”, który podkreśla wzajemne powiązania wszystkich istot żywych i nieożywionych w całym ekosystemie. Celem nieniejszego artykułu jest pogłębienie dyskursu na temat afrykańskiej etyki środowiskowej i podkreślenie potencjalnego wkładu etyki związku z naturą oraz ekobio-komunitarianizmu z globalną filozofią środowiskową
Whither Individuality? A Re-reading of Segun Ogungbemi’s Scholarship on Individuality-Community Debate in African Philosophy
Full text linkHuman nature in Africa, especially among the Yoruba, is a subject of contention in contemporary age. It is, however, important to mention that existing literature abound that suggests the Yoruba as a communalistic society. Thus, the is perceived as a corporateentity where communal living is placed above individual existence. Against this background, Segun Ogungbemi contends in his article “An Existential Study of Individuality in Yoruba Culture” that this age-long belief about Africans being communalistic in nature seems to have reduced the possibility of individuality in Africa because it is western-directed. Using the analytical method of philosophy, this study attempts a further interrogation of Segun Ogungbemi’s perspective on the place of individuality in understanding human nature within the Yoruba cultural context. This is because, the challenge of this possibility has opened a new vista in the narrative of scholars of African studies. The idea of holistic communal nature of the Africa and Africans has been redirected such that we now have two camps on the belief system, namely radical and moderate communalism. In spite of the dichotomy and the contention of these two camps, each of them still recognises the place of community or sense of collectivity in Africa. While the radical school of thought places the community far above the individuals, the moderate school of thought is of the view that the individual makes up the society/community. Therefore, the claim is we are because I am, and since I am, therefore we are. This is against Mbiti’s view that “I am, because we are; and since we are, therefore I am.” While the latter represents the view of the radical camp, the formeris a representation of the moderate camp. It is the contention of this discourse that Ogungbemi’s postulation tends towards radicalising the individuality far above the communal nature of the essence of the individual in Africa society. Hence, a re-reading of his argument within the prism of the moderate communalism in which Ogungbemi’s contention is considered western-centric
Environmental ethics: an African understanding
No full textGlobal concerns about the current environmental crisis have culminated into some controversial environmental ethical theories, that is, normative environmental ethics, sentientist ethics, biocentric ethics, ecocentric ethics and eco-feminist ethics. One of the fundamental underlying features connecting these environmental ethical theories is their grounding in Western perspectives and cultural experiences. Given that environmental concerns are global concerns, and that the imperative of environmental ethics is challenging those life-threatening concerns, critical explorations of
environmental ethics need to go beyond the Western horizon. But with respect to the African perspective to environmental ethics and the people’s cultural understanding of the environmental crisis, little has been done in this penultimate area. However, Segun Ogungbemi and Godfrey Tangwa have pioneered philosophical discussions on environmental ethics from an African vantage point. Hence, Ogungbemi defends what he calls “ethics of nature-relatedness,” while Tangwa proposes “ecobio-communitarianism” as a definitive theory of an African orientation to environmental ethics. This paper is therefore a contribution to the consolidation of an African orientation to environmental ethics through a critique and reconstruction of some of the misrepresentations of the African perspective to the environment, implicit in the arguments of Ogungbemi and Tangwa
An African Understanding of Environmental Ethics
Full text linkGlobal concerns about the current environmental crisis have culminated into some controversial environmental ethical theories, that is, normative environmental ethics, sentientist ethics, biocentric ethics, ecocentric ethics and eco-feminist ethics. One of the fundamental underlying features connecting these environmental ethical theories is their grounding in Western perspectives and cultural experiences. Given that environmental concerns are global concerns, and that the imperative of environmental ethics is challenging those life-threatening concerns, critical explorations of environmental ethics need to go beyond the Western horizon. But with respect to the African perspective to environmental ethics and the people’s cultural understanding of the environmental crisis, little has been done in this penultimate area. However, Segun Ogungbemi and Godfrey Tangwa have pioneered philosophical discussions on environmental ethics from an African vantage point. Hence, Ogungbemi defends what he calls “ethics of nature-relatedness,” while Tangwa proposes “ecobio-communitarianism” as a definitive theory of an African orientation to environmental ethics. This paper is therefore a contribution to the consolidation of an African orientation to environmental ethics through a critique and reconstruction of some of the misrepresentations of the African perspective to the environment, implicit in the arguments of Ogungbemi and Tangwa.Key words: Environmental ethics, ethics of nature-relatedness, eco-biocommunitarianism
An Appraisal of Prof. Segun Ogungbemi’s Article on Okonkwo and the Polarities of Existence In Chinua Achebe’s Things Fall Apart
Full text linkThis paper critically discussed issues raised by Segun Ogungbemi in his article on “Okonkwo and the Polarities of existence in Chinua Achebe’s Things Fall Apart (TFA)” in chapter eleven of his book Philosophy and Development. In the above said chapter he posited that a consideration of okonkwo’s life achievements, failures and social or traditional belief entail an existential trend by which one can philosophically posit relevant questions on human existence. Hence, he avers that the purpose of his article was to raise questions with regard to what Okonkwo represents and the lessons to learn from his understanding of human existence. Thus, he asks: Considering what Okonkwo stands for in TFA, can we say that he was happy or his life was purposeful? This paper exposed some of the problems and challenges inherent in interpreting what Okonkwo represents and lessons to learn from his understanding/misunderstanding of human existence from Igbo ontological point of view; which in my opinion his paper failed to adequately appreciate
Olódumare and Esu in Yorubá Religious Thought
No full textTheological and philosophical debates on deities do not end easily; rather they open new vistas of understanding and further argumentation. In a previous work, I argued that there are two pairs of Olódumare and Es̩u in contemporary Yorubá religious thought and praxis. This conclusion was to navigate the extreme position that Olódumare and the Christian God have nothing in common. Although Segun Ogungbemi recently maintained the strict theological and moral differences between Olódumare and God using existential lens, he has not addressed the practical reality instantiated by the contemporary Yorubá diverse worshipers. Danoye Ogúntó̩lá-Láguda’s position on Olódumare and Es̩u is also slightly different from Ogúngbemí’s, although the former maintains a more practical posture. From their arguments I propose, in addition to my earlier two-pair argument that contemporary Yorubá may have four pairs of Olódumare and Esu: the first pair is autochtho ̩ - nous to the Yorubá, the second is Christian, the third Islamic, and the fourth, philosophical
