African Metaphysics Epistemology and a New Logic A Decolonial Approach to Philosophy

This book focuses on African metaphysics and epistemology, and is an exercise in decoloniality. Focusing specifically on both African metaphysics and African epistemology, the authors put forward theories formulated to stimulate fresh debates and extend the frontiers of learning in the field.

This book focuses on African metaphysics and epistemology, and is an exercise in decoloniality. The authors describe their approach to "decoloniality" as an intellectual repudiation of coloniality, using the method of conversational thinking grounded in Ezumezu logic. Focusing specifically on both African metaphysics and African epistemology, the authors put forward theories formulated to stimulate fresh debates and extend the frontiers of learning in the field. They emphasize that this book is not a project in comparative philosophy, nor is it geared towards making Africa/ns the object/subjects of philosophy. Rather, the book highlights and discusses philosophical insights that have been produced from the African perspective, which the authors argue must be further developed in order to achieve decoloniality in the field of philosophy more broadly.

Jonathan O. Chimakonam is a senior lecturer at the University of Pretoria, South Africa, and a researchfellow at the Center for Interdisciplinary and Intercultural Studies, University of Tubingen, Germany. He is also a senior researcher at The Conversational School of Philosophy, Calabar, Nigeria.

L. Uchenna Ogbonnaya is a postdoc at the University of Pretoria, South Africa and a senior researcher at The Conversational School of Philosophy, Calabar, Nigeria.

This book focuses on African metaphysics and epistemology, and is an exercise in decoloniality. The authors describe their approach to "decoloniality" as an intellectual repudiation of coloniality, using the method of conversational thinking grounded in Ezumezu logic. Focusing specifically on both African metaphysics and African epistemology, the authors put forward theories formulated to stimulate fresh debates and extend the frontiers of learning in the field. They emphasize that this book is not a project in comparative philosophy, nor is it geared towards making Africa/ns the object/subjects of philosophy. Rather, the book highlights and discusses philosophical insights that have been produced from the African perspective, which the authors argue must be further developed in order to achieve decoloniality in the field of philosophy more broadly.