Tuesday, January 26, 2021

Re: USA Africa Dialogue Series - Call for Papers: Ewanlen. AJournalof Philosophical Inquiry

"In Greek, from where the word "philosophy" comes, it means "love of wisdom".

The first page of a Google search should clarify that.

The definition does not discriminate between a right or wrong philosophy."

My Comment :This is a beautiful contribution to the extent that it gives philosophy its open character. How a philosopher located his enterprise depends on what he or considers the most important problems of life and existence and since perspectives on this can vary,it goves rise to different philosophies all united by love of wisdom.


"Ancient Greek philosophy was quite diverse, so the non-prescriptive nature of how philosophy was understood in that context is understandable.

We also need to be careful in translating terms from Western linguistic and discursive traditions into other languages and cognitive traditions since different epistemic contexts are at play."

My Comment: This is again nice .At Wits philosophy  conference in 2017, this contributor attempted to know whether African philosophers have cared to love wisdom through their linguistic thought schemes. Happily an SA philosopher provided some answers to this trying to suggest what philosophy could mean in an endogenous SA language. We yet must decolonize to find out how or whether what we do as formal intellection  has a clear African character or we keep gambling with other people's thought schemes that does not give space to our own. We can only own knowledge  and produce knowledge within the contest of modernity by doing this.


"It's more realistic, for example, to bracket out various Yoruba characterizations relating to cognitive expertise, such as ologbon, awo, alase and ifogbontaayese, the latter presented by Babatunde Lawal in The Gelede Spectacle, referencing on p. 289 the larger analyses  by Moses Makinde, Lawuyi and Olufemi Taiwo."

One may be better off examining these concepts on their own terms, then comparing them with ideas of cognitive mastery or cognitive pursuit from other discursive traditions and with the diversities within particular traditions.

My Comment: The trouble is why are  African languages not privileged in all these knowledge production we do .We yet must do that or prepare the next generation to do that.It will be a  great thing to see people seek for African wisdom in and through the African language!



A much richer tapestry of understanding is thereby developed of how different cultures and diverse  people and groups within particular cultures have characterized the quest for knowledge.


My Comment: Yes but one illusive centre appears hell bent on forcing others to see the world through one eye. And I ask-why do people not commit suicide in other places as they do in these " illusive knowledge centre"? Cant suicide be called a full measure of the failure of knowledge and wisdom! Just asking!


"Thanks

Toyin"



My Comment: Thanks for provoking these thoughts!


Lawrence Ogbo Ugwuanyi,Ph.D
Professor of African Philosophy and Thought
Department of Philosophy
University of Abuja


On Wednesday, January 20, 2021, 06:49:33 PM GMT, Harrow, Kenneth <harrow@msu.edu> wrote:


much that is called greek philosophy is couched in religious or scientific garb; much that is calledphilosophy in islam or christianity, from the beginning, is religious cosmography or more rarely scientific thought. much that is taught under the headings of philosophy today is also cosmology or religious thought or other arenas.
the term is loose.
all i remember of this debate dates back to mudimbe's early efforts to found the discipline of african philosophy, w the journal (safina?), with attempts to define the term for african usages, to circumscribe the sources including oral etc etc.
anyone remember that? we owe much to mudimbe.
ken

kenneth harrow

professor emeritus

dept of english

michigan state university

517 803-8839

harrow@msu.edu

From: usaafricadialogue@googlegroups.com <usaafricadialogue@googlegroups.com> on behalf of OLAYINKA AGBETUYI <yagbetuyi@hotmail.com>
Sent: Wednesday, January 20, 2021 2:27 AM
To: usaafricadialogue@googlegroups.com <usaafricadialogue@googlegroups.com>
Subject: RE: USA Africa Dialogue Series - Call for Papers: Ewanlen. AJournalof Philosophical Inquiry
 


Agreed.  But here is the issue:  To what extent is a translation identical to another target culture that we can write about them in identical tones and to what extent can we paper over the dis- similarities?


For all the cultural and geographical contiguities between say English and Greek culture and German and Greek culture can either of these reach back and claim a parallel to Greek definition of philosophy in their own cultures?  

They each maintain their different and unique philosophical cultures even though they are all European and later try to develop Greek philosophy in their own domains with new interpretations and insights to the acknowledged Greek sources.  

For instance with the coming of Christiandom as a common denominator, classical Greek and Egyptian philosophies were then rehashed and syncretised into new philosophies e.g. Trinity.

It has even been suggested that the figure of Christ in Christian philosophy is a merging of two prophets : a Greek messianic prophet which the disciples encountered in Asia Minor as they spread the initial gospels about Emmanuel the historical Nazarene.  It is the name of this Greek prophet that then reigned supreme as Jesus ( a Greek and not Jewish nor Aramaic name.)


OAA



Sent from my Samsung Galaxy smartphone.

-------- Original message --------
From: "Harrow, Kenneth" <harrow@msu.edu>
Date: 19/01/2021 20:56 (GMT+00:00)
To: usaafricadialogue <usaafricadialogue@googlegroups.com>
Subject: Re: USA Africa Dialogue Series - Call for Papers: Ewanlen. AJournalof  Philosophical Inquiry

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i agree with our friend. OAA.
maybe one or two minor points to consider. Love means one thing in one language, and another in another language. you cannot speak to the meaning of any word whatsoever without the closer context of its usage and the broader one of its culture. so...philosophy "means" what it means only through consideration of that issue. sorry, google only does surface work.
the real work is called translation. and here to OAA's point: you can take ancient greek and modern esan, or any other cultures from other periods, and even if the contours of a given term will not map one to one, you can craft a translation.
i know most of the nuances will be lost in translation. but we got to speak to each other, right? translate what you can.
we don't speak with footnotes, but we can try to understand each other.
ken

kenneth harrow

professor emeritus

dept of english

michigan state university

517 803-8839

harrow@msu.edu

From: usaafricadialogue@googlegroups.com <usaafricadialogue@googlegroups.com> on behalf of OLAYINKA AGBETUYI <yagbetuyi@hotmail.com>
Sent: Monday, January 18, 2021 10:45 AM
To: usaafricadialogue@googlegroups.com <usaafricadialogue@googlegroups.com>; usaafricadialogue <USAAfricaDialogue@googlegroups.com>
Subject: RE: USA Africa Dialogue Series - Call for Papers: Ewanlen. AJournalof Philosophical Inquiry
 


In Greek the root of 'philosophy' may mean love of wisdom.  That is a paraphrase but the orthography ' philosophy' is not Greek orthography in orientation.  It is from that derived orthography that the journal takes its meaning and that is why to my it is not accurate.

Im sure the Esan were not thinking of the Greek in their pre- colonial engagement with philosophy and how they would approximate their own concept with the Greek concept.  So google search of what the Greek meant is not helpful when trying to determine what the word meant to pre- colonial Africans.  The Greek and the Esan do not share the same consciousness and history.  The Esan cannot therefore define their consciousness in relation to Greek consciousness vice- versa ( by the way many African cultures fall into the same neo- colonial trap and this is not a problem for the Esan alone.)


OAA



Sent from my Samsung Galaxy smartphone.



-------- Original message --------
From: Oluwatoyin Vincent Adepoju <toyin.adepoju@gmail.com>
Date: 18/01/2021 14:52 (GMT+00:00)
To: usaafricadialogue <USAAfricaDialogue@googlegroups.com>
Subject: Re: USA Africa Dialogue Series - Call for Papers: Ewanlen. AJournalof  Philosophical Inquiry

Boxbe This message is eligible for Automatic Cleanup! (toyin.adepoju@gmail.com) Add cleanup rule | More info
In Greek, from where the word "philosophy" comes, it means "love of wisdom".

The first page of a Google search should clarify that.

The definition does not discriminate between a right or wrong philosophy.

Ancient Greek philosophy was quite diverse, so the non-prescriprive nature of how philosophy was understood in that context is understandable.

We also need to be careful in translating terms from Western lingustic and discursive traditions into other languages and cognitive traditions since different epistemic contexts are at play.

It's more realistic, for example, to bracket out various Yoruba characterizations relating to cognitive expertise, such as ologbon, awo, alase and ifogbontaayese, the latter presented by Babatunde Lawal in The Gelede Spectacle, referencing on p. 289 the larger analyses  by Moses Makinde, Lawuyi and Olufemi Taiwo.

One may be better off examining these concepts on their own terms, then comparing them with ideas of cognitive mastery or cognitive pursuit from other discursive traditions and with the diversities within particular traditions.

A much richer tapestry of understanding is thereby developed of how different cultures and diverse  people and groups within particular cultures have characterized the quest for knowledge.

Thanks

Toyin



On Mon, Jan 18, 2021, 14:35 OLAYINKA AGBETUYI <yagbetuyi@hotmail.com> wrote:



The word philosophy does not translate into 'wisdom' in any language western or non-western.  A person who is versed in the right philosophy is regarded as wise ( root of the Yoruba word Òjògbón)

Yes, we can have a foolish philosopher.   If the philosophy a person espouses leads to disastrous consequences, then  we have a foolish philosopher.  Thus in Yoruba òmùgò ( foolish person) and aşiwèrè ( lunatic) are not the same.

'A kii fologbon silę ká fi òmùgò joba' is not the same as 'A kii fologbon silę ka fi aşiwèrè joba.


OAA



Sent from my Samsung Galaxy smartphone.

-------- Original message --------
From: Oluwatoyin Vincent Adepoju <toyin.adepoju@gmail.com>
Date: 18/01/2021 07:16 (GMT+00:00)
To: usaafricadialogue <USAAfricaDialogue@googlegroups.com>
Subject: Re: USA Africa Dialogue Series - Call for Papers: Ewanlen. A Journalof  Philosophical Inquiry

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But you are a philosopher, Toyin Falola.

I'm also curious about the relationship between your two qs.

Wisdom is the opposite of folly, so if a wise person is philosophical why extend the concept to a foolish person?

Perhaps you seek a clearer description of what is meant by  "wisdom" and "philosophy" in this context?

Thanks

Toyin

On Mon, Jan 18, 2021, 06:45 Toyin Falola <toyinfalola@austin.utexas.edu> wrote:

Just for my own curiosity, does "wisdom" translates into "philosophy"?

If so, can I call a foolish person a philosopher?

I am curious because you tie the name of the journal to an Esan concept of "wisdom."

I am not a philosopher, which is why I want to know.

 

TF

 

From: usaafricadialogue@googlegroups.com <usaafricadialogue@googlegroups.com> on behalf of bfreterb@gmail.com <bfreterb@gmail.com>
Date: Sunday, January 17, 2021 at 11:40 PM
To: usaafricadialogue@googlegroups.com <usaafricadialogue@googlegroups.com>
Subject: USA Africa Dialogue Series - Call for Papers: Ewanlen. A Journal of Philosophical Inquiry

 

 

 

 

 

 

 

 

          Dear Colleagues,

 

Please find below a Call for Papers for a beautiful Nigerian Journal you might be interested in!

 

All the best,

Bjoern Freter

 

Ewanlen issn: 2756-505x

A Journal of Philosophical Inquiry

Editors:

The Board of Studies, Philosophy Department, Ambrose Alli University, Nigeria:

Assoc. Prof Mrs. J.O. Ehiakhamen (Editor-in-Chief), A.E. Iyare (Executive editor), Prof J. A. Aigbodioh, Assoc. Prof M.L. Igbafen, Assoc. Prof M.A. Izibili, Dr M.N. Eribo, K.U. Abudu.

 

Advisory Editorial Board

Prof Isaac E. Ukpokolo (University of Ibadan), Prof Joseph Osei (Fayetteville State University), Prof Polycarp Ikuenobe (Kent State University), Prof Jim Unah (University of Lagos), Dr. Bjorn Freter (Independent Scholar, USA), Dr E. Imafidon (SOAS University of London),

 

Journal Rationale and Guidelines

Among the Esan people of Southern Nigeria, ewanlen connotes wisdom, reasonableness and sensibility. Hence an Esan elder, a man of epistemic competence, a morally sound mind and a highly cerebral custodian of the traditions and thought systems of the people, is referred to as an owanlen. Thus, when the Board of Studies of the premier Philosophy Department in the Esan region of Southern Nigeria reached a decision to launch a departmental journal of philosophy, the word ewanlen was picked as apt and catching enough to represent the goals of the journal and to signal where it has emerged from. Ewanlen: A Journal of Philosophical Inquiry is so named for three reasons: first, it is the premier journal of philosophy from the Esan region; second, its title connotes a strong interest in African philosophy and the philosophy of culture in general; and third, the word 'ewanlen' carries with it the very thrust of philosophical inquiry in all its ramification and diversity.

Ewanlen is an annual journal of philosophy that publishes every September 15 thoroughly reviewed and highly scholarly essays in any branch of philosophical inquiry. Essays that do not reflect the rigour of philosophy would not be published. All submissions are to come in not later than the 31th of July of each year. A submitted article for review must not exceed 7,000 words. The journal uses the note and bibliography form of the Chicago Referencing Style (16th Ed.). To submit an article for consideration for publication in the journal, kindly send it to phi@aauekpoma.edu.ng or aiyare@aauekpoma.edu.ng.

 

For more information or inquiries contact:

Austine E. Iyare

Department of Philosophy,

Faculty of Arts,

Ambrose Alli University,

Ekpoma, Nigeria.

aiyare@aauekpoma.edu.ng

 

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