African Philosophical Adventures presents African philosophy as a convergence wherein what is African, what is philosophy, and what is an adventure enter an inter-relational and reciprocal process, each giving birth to the others. Philosophy, whether African or non-African, is an open-ended process. There is no finality in what it says about itself or about the subject matter that it investigates. John Murungi uses this sense of philosophy to guide the chapters in this book. The word “adventure” bears this sense of philosophy, and the same time informs what is to be understood as African philosophy. The singularity of African philosophy, as well as its link to other branches of philosophy, is subject to adventure. Readers of this book who are themselves adventurers in the world of philosophy will benefit greatly. For those who are not already so, it will be an invitation to undertake such an adventure.
John Murungi is professor of philosophy at Towson University.
Chapter One: Introducing African Philosophy at an American Academy
Chapter Two: Kilimanjaro and the Spell of the Sensuous: An adventure
Chapter Three: Nightclubbing Adventure in Africa
Chapter Four: Building a Philosophical Bridge between Africans and Latin Americans
Chapter Five: Ethical Crisis in African Development
Chapter Six: The Crisis of Human rights in Africa: An African Perspective on Human Rights
Murungi’s African Philosophical Adventures joins the well-regarded "African Philosophy: Critical Perspectives and Global Dialogue" series. This book is an adventure in itself. Murungi puts African philosophy in conversation with a variety of 20th-century philosophers (Heidegger, Sartre, Merleau-Ponty) and historical figures (most notably Nietzsche). After the first chapter, in which Murungi investigates the meaning of philosophy and the teaching of African philosophy, he offers two chapters on the phenomenology of the body. The fourth chapter unearths possible connections between African and Latin American philosophy within the debates about the intersection of Euro-Western philosophy and Indigenous philosophy. The last two chapters explore, respectively, two major themes in contemporary African philosophy, namely African development and human rights. These two chapters are particularly noteworthy in that they will appeal not only to philosophers but also to those working in political science, postcolonial theory, and global development. Readers of this book will not learn much about canonical African philosophers, but they will appreciate creative adventures through various themes within African philosophy—adventures that offer new paths to trek. Recommended. Lower-division undergraduates through faculty.