Maduabuchi Dukor and the Legacies of Ontological Practices in African Thought System

Adebayo Aina

Department of Philosophy, Olabisi Onabanjo University, Ago-Iwoye, Nigeria.

DOI: 10.4236/ojpp.2013.31A028                

Abstract

A challenge human existence is confronted in contemporary society is the justification of a coherent social order. Most of these justifications have been grounded, over time, on natural approach to the neglect of the African ontological practice. This natural reference fails to account for the ontological practice premised on African belief system which reconciles the natural and spiritual aspects of human existence. The study adopts the analytic approach in philosophy which evolves a clarification of the ontological concept within the African context.The African ontological practice hinges on Dukor’s perspective which provides for a coherent interconnection among social structure, law and belief system towards the certitude and trust making for harmonious human well-being.Social order is enhanced by this African ontological practice and should, therefore, be incorporated into the public sphere.

Keywords

African Ontology; Analytic Approach; Dukor; Human Existence; Social Order

Conflicts of Interest

The authors declare no conflicts of interest.

References

[1]	Abimbola, K. (2006). Yoruba culture: A philosophical account. Birmingham: Iroko Academic Publishers.
[2]	Adegbola, A. E. A. (1998). Traditional religion in West Africa. Ibadan: Sefer.
[3]	Amponsah, K. (1974). Topics on West African traditional religion I. Accra: McGraw-Hill FEP.
[4]	Bewaji, J. A. I. (2004). Ethics and morality in Yoruba culture. In K. Wiredu (Ed.), A companion to African philosophy. UK: Blackwell Publishing.
[5]	Dukor, M. (2010). African philosophy in the global village: Theistic panpsychic rationality, axiology and science. Germany: Lap Lambert Academic Publishing Gmbh & Co.
[6]	Gbadegesin, S. (1984). Destiny and the ultimate reality of human existence: A Yoruba perspective. Ultimate Reality and Meanings: An Interdisciplinary studies in the Philosophy of Understanding, 7, 173- 188.
[7]	Gbadegesin, S. (1991). African philosophy: Traditional Yoruba philosophy and contemporary African realities. New York: Peter Lang.
[8]	Gyekye, K. (1987). An essay on African philosophical thought: The African conceptual scheme 1. Cambridge: Cambridge University Press.
[9]	Gyekye, K. (1996). African cultural values: An introduction. Accra: Sankofa Publishing Co.
[10]	Lassiter, J. E. (1999). African culture and personality: Bad social science, effective social activism, or a call to reinvent ethnology? http://web.africa.Ufl.edu/asq/v3/v3i2a1.htm
[11]	Mbiti, J. (1982). African religions and philosophy. London: Heinemann.
[12]	Oladipo, O. (1992). The idea of African philosophy. Ibadan: Molecular Press.
[13]	Primoratz, I. (1989). Punishment as language. Philosophy, 64, 248. doi:10.1017/S0031819100044478
[14]	Sodipo, O. (2004). Notes on the concept of cause and chance in Yoruba traditional thought. In A. Fadahunsi, & O. Oladipo (Eds.), Philosophy and the African prospect: Selected essays of Professor J. Olubi Sodipo on philosophy, culture and society. Ibadan: Hope Publications.
[15]	Uduigwomen, A. F. (2002). Footmarks on African philosophy. Somolu: Obaroh and Ogbinaka Publishers Ltd.
[16]	Wiredu, K. (1980). Philosophy and an African culture. Cambridge: Cambridge University Press.