Dear NaijaPhil Scholars,
I am delighted to announce the arrival of a new book by our very own Jonathan Chimakonam, Ezumezu A System of Logic for African Philosophy and Studies , published by Springer. What I find very interesting in this book is Chimakonam's presentation of a novel system of logic that defines an alternative universal method and conceptual tools for doing African philosophy, science and cognate disciplines. Has Chimakonam succeeded in providing a logical system that demarcates African philosophy as a distinct tradition of philosophy that is as universal and particular like the Anglo-American (analytic), Asian, or European (continental) traditions? This calls for further conversations that will bring forth more 'arguments and clarifications'!
Find attached the the introductory part of the book with a very insightful forward written by Boaventura de Sousa Santos. The revered Professor and intellectual activist even seems to suggest that Chimakonam has succeeded in developing a system of logic that defines a universal conceptual scheme of 'the South', not just African philosophy. In the words of Boaventura de Sousa Santos:
"I consider Chimakonam's book as the most convincing and powerful formulation of a philosophy of the south that I have read in many years and which emerges from the African historical and existential contexts and cultures. Since we are talking about ancient or pre-colonial thought systems, the idea of emergence must be taken with a grain of salt. It strictly means a more consistent and updated formulation of a given thought system and its expanded credibility before wider publics, beyond the contexts and cultures that originated them…
"I consider Chimakonam's book as the most convincing and powerful formulation of a philosophy of the south that I have read in many years and which emerges from the African historical and existential contexts and cultures….
"I have learned a lot from this impressive book… As to my self-education, after a deep immersion in the fascinating intellectual landscape offered by this book, I come to the conclusion that I need to dedicate much more work to the methodological and pedagogical dimensions of the epistemologies of the south and of the social sciences grounded upon them. It is true that in my most recent work, I have dedicated myself to such dimensions (2017, 2018); but in light of Chimakonam's book, I concede that much more is needed. I dare to say that, as concerns pedagogy, the same applies to Chimakonam. Chapter 11 dedicated to the topic reads like the first chapter of a new hopefully upcoming book on Ezumezu pedagogy and curriculum."
Congratulations dear Chimakonam! Thank you for your priceless but 'thankless' commitments to African philosophy. So proud of you.
Regards,
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