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Osamaro IFISM Vol 1 English
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Magun in Yoruba
Sophie Oluwole On the Existence
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Filosofia Theoretica: Journal of African Philosophy, Culture and Religions
BOOK REVIEW AN AMAZING PIECE OF COMPARATIVE PHILOSOPHY
Sophie Bosede Oluwole: Socrates and Orunmila. Two Patron Saints of Philosophy. Lagos: Ark Publishers 2014, 224 p. Reviewer: Prof. Heinz KIMMERLE
Erasmus University Rotterdam Netherlands, Netherlands, Emeritus
With this book, the debate about African philosophy and the understan what African philosophy is about are raised to a new level. S.B. Oluwo worked already for a long time to make clear what is specifically Afr African philosophy. From a great number of publications I just ment book: [Witchcraft, Reincarnation and the God-Head: Issues in A Philosophy], 1991. Excel Publications: Ikeja. In this connection she has special attention to the problem of [Philosophy and Oral Tradition], 199 Publishers: Lagos. She uses frequently and is very familiar with the Ifa Corpus, an extensive text of Yoruba oral tradition, of which big parts hav published in print and also translated into English by Wande Abimbo main chapters of this text can be found in the volume, edited by Abi [Sixteen Great Poems of Ifa], 1975. UNESCO: Paris. In order to understand what is groundbreaking and new comparison of Socrates and Orunmila, one has to realize that Orunmila mea other figures of the Ifa Literary Corpus are notSign gods in the Western up to vote on this title the word. They are not just mythological figures, the gods on Not useful Useful asare Olympus in the Greek tradition. More specifically it is wrong to sp Orunmila as the “God of wisdom.” Oluwole teaches us: These figures are
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Osamaro IFISM Vol 1 English
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Magun in Yoruba
Sophie Oluwole On the Existence
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July " #ece$%er,
as the sons of stone masons. Their faces look alike to a great extent. Th about ten or sixteen disciples to whom they preached virtue as the ideal good life. They heavily criticized those who claimed to possess a knowledge. They lived in centers of intellectual and social life, Athens in Greece and Ile-Ife in Yoruba-land respectively. Both left behind no writte (22-24). It is true for Socrates and Orunmila that we know about them secondary sources. There is not an objective report about who they we what they taught. Of course, we rely heavily on Plato in trying to find o Socrates was. But Plato wrote his famous Dialogues about thirty years a death of Socrates. And we have quite different information from Xen Aristophanes, and Diogenes Laertius about the person and the teachi Socrates. From these sources we come to a certain general picture. In thi also Gernot Böhme speaks of Der Typ Sokrates (Frankfurt/M.: Suhrkamp, With regard to the person and teachings of Orunmila there are also quite d sources, which in part have a legendary character. Thus it remains unclea really was Socrates” as well as “Orunmila” (pp8-12 and 19-21). You're Reading a Preview Oluwole confronts “The Fictitious Socrates,” “The Corporate Soc full “The access with a free trial. and “The Historical Socrates”Unlock with Mythical Orunmila,” “The Co Orunmila,” and “The Historical Orunmila.” Because there is also a fi Download With Free Trial picture of Socrates, especially in the work of Aristophanes, corresponding mythical picture of Orunmila in the Ifa corpus, both are comparable. A d comparison of the theoretical “views and ideas” of Socrates and Orunmil “The Nature of Reality,” “The Nature of Truth and Wisdom,” “The Lim Knowledge and Wisdom,” “The Good and the Bad,” “Political Rights, Rights of Women” and other topics makes clear that here two philosop equal standard are under discussion. And it is obvious that both argue cr and reasonably. Their argumentation meets rigorous standards. They de up to vote on this title absolute knowledge is possible. “For them, suchSign wisdom belongs to God” Useful Not useful What is said about Orunmila and what Orunmila “is said to hav proves that he developed a philosophy within traditional African thought
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Magun in Yoruba
Sophie Oluwole On the Existence
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Vol. 3 o. !
July " #ece$%er,
Léopold Sédar Senghor and the Negritude movement. When the latter c the superior position of the West in the field of rational thought with a s position of Africa in the field of emotion, they imply that Africans a rational (75). J.A.I. Bewaji, who has been teaching at different N universities, has delivered a “Critical Analysis of the Philosophical St Yoruba Ifa Corpus.” This results, however, in complete “confusion.” O summarizes: Bewaji admits that this text-corpus “is not lacking in a high of ‘abstract reasoning,”’ but at the same time he insists, “that it does n with ‘abstract entities,’ ‘concepts,’ and ‘terms,’ all of which are a reasoning” (90). In a final conclusion Oluwole clarifies how Socrates, the “Patron of classical Western philosophy, makes binary distinctions in the sense of oppositions.” The binary distinctions of Orunmila, the “Patron Saint” of c 2 African philosophy, on the other hand, are “binary complementarity.” T of thought which is expressed in the idea of complementarity is identified specific contribution of African philosophy to world philosophy. That “the is the necessary condition for my own existence as a human being leads You're Reading a Preview idea of universal brotherhood. The same conception can also be found in th full access philosophy. with a free trial. “ubuntu” as a ground-word ofUnlock African Mogobe Ramose fr University of South Africa has developed [African Philosophy Through U Download With Free Trial 2002. Mond Books: Harare. Oluwole appropriates the “Bantu-sayings” to Ramose refers as expressing the core of ubuntu and of binary complemen quote here only Ramose’s interpretation of the first of these sayings: “ ngumuntu ngabantu. To be a human being is to affirm one’s human recognizing the humanity of others, and on that basis, establish h relationship with them” (157). It is necessary to reread Oluwole’s and Ra books to understand better what is African in African philosophy. Sign up to vote on this title
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