Papers by Ilemobayo J Omogunwa
This research work makes a conceptual clarification in a bid to trace the relationship between We... more This research work makes a conceptual clarification in a bid to trace the relationship between Western Epistemology and African Conception of Testimony. In other words, it analyzes the Concept of Epistemology as a theory of knowledge and analyzes Testimony as a conception from African point of view. The background to this consideration is the widespread Westerns’ prejudicial tendencies towards an anthropological view that Africans are incapable of articulating some levels of systematic thought. History has shown that only few African scholars have discussed the concept of Epistemology in African thought system without a specified theory for it. This implies that the arguments constructed for African Epistemology were not logically concluded, whereas, African Conception of Testimony has the necessary requirements to be an Epistemological theory in Africa.In order to achieve the above stated purpose, the method of critical analysis is employed with a review of existing literatures on ...
This article is aimed at justifying oral testimony as a source of knowing in Igbo and Yoruba epis... more This article is aimed at justifying oral testimony as a source of knowing in Igbo and Yoruba epistemology. This paper was informed by the fact that although previous studies on the subject by scholars acknowledged that orality is a crucial aspect of acquiring, retaining and disseminating knowledge in Africa, however, their claims were neither argued with appropriate epistemological theory and methodology, nor with processes or procedures for evaluating and authenticating orality which brought about prejudice and presupposition in their works and in turn makes their arguments and conclusions inadequate. This lacuna made contemporary epistemological discourses in African Philosophy to barely capture the plural oral indigenous knowledge systems which had made meaning to individuals, peoples as well as cultural groups in traditional Africa. This paper is aimed at filling this gap by using epistemological context-based theory to examine Igbo and Yoruba oral testimony arising from proverb...
Plato’s theory of mimesis is expressed clearly and mainly in Plato’s Republic where he refers to ... more Plato’s theory of mimesis is expressed clearly and mainly in Plato’s Republic where he refers to his philosophy of Ideas in his definition of art, by arguing that all arts are imitative in nature. Reality according to him lies with the Idea, and the Form one confronts in this tangible world is a copy of that universal everlasting Idea. He poses that a carpenter’s chair is the result of the idea of chair in his mind, the created chair is once removed from reality and since a painter’s chair is imitation of a carpenter’s chair, it is twice removed from reality. Thus, the artist deals in illusion. Plato thus rejected imitative art on the foundation that it is a copy or imitation of the unreal. We may ask; if the Carpenter makes a chair, what does he imitate? And if he imitates reality, can we call him an artist of a kind? This article therefore argues following Plato’s analogy that carpentry is an art of a kind and a carpenter is capable of knowing reality as against the notion that on...
Sapientia: Journal of Philosophy, 2019
This article is aimed at justifying oral testimony as a source of knowing in Igbo and Yoruba epis... more This article is aimed at justifying oral testimony as a source of knowing in Igbo and Yoruba epistemology. This paper was informed by the fact that although previous studies on the subject by scholars acknowledged that orality is a crucial aspect of acquiring, retaining and disseminating knowledge in Africa, however, their claims were neither argued with
appropriate epistemological theory and methodology, nor with processes or procedures for evaluating and authenticating orality which brought about prejudice and presupposition in their works and in turn makes their arguments and conclusions inadequate. This lacuna
made contemporary epistemological discourses in African Philosophy to barely capture the plural oral indigenous knowledge systems which had made meaning to individuals, peoples as well as cultural groups in traditional Africa. This paper is aimed at filling this gap by using
epistemological contextbased theory to examine Igbo and Yoruba oral testimony arising from proverbial knowledge, mystical knowledge, mythical knowledge, symbolic knowledge, oldage knowledge, folklore knowledge, intuitive knowledge, religious knowledge and oral tradition.
This will be done through the epistemological theory and methodology of reductionist and nonreductionist approaches, which emphasise critical analysis and philosophical evaluation in justifying knowledge claims on the basis of what we are told or heard. Hence, our conclusion is that oral testimony is as much a justification for believing and claiming to know in Igbo and Yoruba epistemological context and is arguably a veritable, valuable and authentic means of acquiring, retaining and disseminating knowledge.
FALSAFA: Journal of Philosophy, ABU Zaria, 2018
The problem of memory is an epistemological one and has remained a perennial problem from time im... more The problem of memory is an epistemological one and has remained a perennial problem from time immemorial. Consequently, philosophers have struggled for centuries to make conceptual clarification between memory and personal identity without success. However, according to John Locke, one’s personal identity extends only so far as their own consciousness, so long as one is the same self, the same rational being. Hence, he maintains that one has the same personal identity. Thus, given this assertion, it implies that any change in one’s personal identity, automatically implies that the self has changed. As a result, the bond between consciousness and memory in Lockean’s memory theory of personal identity has awakened us from our dogmatic slumber. Therefore, it is in this light that this paper intends to make detailed analysis with a view to pointing out the pitfalls of the Lockean memory theory of personal identity and thereby proffering solution to the problem. Also, this paper depicts that owing to the issue of forgetfulness, Locke’s memory theory cannot be accepted as basis for personal identity. Furthermore, in achieving the above, an analytic method was adopted in order to critically analyze the Lockean memory theory, as a basis for personal identity.
Plato’s theory of mimesis is expressed clearly and mainly in Plato’s Republic where he
refers to ... more Plato’s theory of mimesis is expressed clearly and mainly in Plato’s Republic where he
refers to his philosophy of Ideas in his definition of art, by arguing that all arts are
imitative in nature. Reality according to him lies with the Idea, and the Form one
confronts in this tangible world is a copy of that universal everlasting Idea. He poses
that a carpenter’s chair is the result of the idea of chair in his mind, the created chair
is once removed from reality and since a painter’s chair is imitation of a carpenter’s
chair, it is twice removed from reality. Thus, the artist deals in illusion. Plato thus
rejected imitative art on the foundation that it is a copy or imitation of the unreal. We
may ask; if the Carpenter makes a chair, what does he imitate? And if he imitates
reality, can we call him an artist of a kind? This article therefore argues following
Plato’s analogy that carpentry is an art of a kind and a carpenter is capable of
knowing reality as against the notion that only philosophers are suitable for such a
task.
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Papers by Ilemobayo J Omogunwa
appropriate epistemological theory and methodology, nor with processes or procedures for evaluating and authenticating orality which brought about prejudice and presupposition in their works and in turn makes their arguments and conclusions inadequate. This lacuna
made contemporary epistemological discourses in African Philosophy to barely capture the plural oral indigenous knowledge systems which had made meaning to individuals, peoples as well as cultural groups in traditional Africa. This paper is aimed at filling this gap by using
epistemological contextbased theory to examine Igbo and Yoruba oral testimony arising from proverbial knowledge, mystical knowledge, mythical knowledge, symbolic knowledge, oldage knowledge, folklore knowledge, intuitive knowledge, religious knowledge and oral tradition.
This will be done through the epistemological theory and methodology of reductionist and nonreductionist approaches, which emphasise critical analysis and philosophical evaluation in justifying knowledge claims on the basis of what we are told or heard. Hence, our conclusion is that oral testimony is as much a justification for believing and claiming to know in Igbo and Yoruba epistemological context and is arguably a veritable, valuable and authentic means of acquiring, retaining and disseminating knowledge.
refers to his philosophy of Ideas in his definition of art, by arguing that all arts are
imitative in nature. Reality according to him lies with the Idea, and the Form one
confronts in this tangible world is a copy of that universal everlasting Idea. He poses
that a carpenter’s chair is the result of the idea of chair in his mind, the created chair
is once removed from reality and since a painter’s chair is imitation of a carpenter’s
chair, it is twice removed from reality. Thus, the artist deals in illusion. Plato thus
rejected imitative art on the foundation that it is a copy or imitation of the unreal. We
may ask; if the Carpenter makes a chair, what does he imitate? And if he imitates
reality, can we call him an artist of a kind? This article therefore argues following
Plato’s analogy that carpentry is an art of a kind and a carpenter is capable of
knowing reality as against the notion that only philosophers are suitable for such a
task.
appropriate epistemological theory and methodology, nor with processes or procedures for evaluating and authenticating orality which brought about prejudice and presupposition in their works and in turn makes their arguments and conclusions inadequate. This lacuna
made contemporary epistemological discourses in African Philosophy to barely capture the plural oral indigenous knowledge systems which had made meaning to individuals, peoples as well as cultural groups in traditional Africa. This paper is aimed at filling this gap by using
epistemological contextbased theory to examine Igbo and Yoruba oral testimony arising from proverbial knowledge, mystical knowledge, mythical knowledge, symbolic knowledge, oldage knowledge, folklore knowledge, intuitive knowledge, religious knowledge and oral tradition.
This will be done through the epistemological theory and methodology of reductionist and nonreductionist approaches, which emphasise critical analysis and philosophical evaluation in justifying knowledge claims on the basis of what we are told or heard. Hence, our conclusion is that oral testimony is as much a justification for believing and claiming to know in Igbo and Yoruba epistemological context and is arguably a veritable, valuable and authentic means of acquiring, retaining and disseminating knowledge.
refers to his philosophy of Ideas in his definition of art, by arguing that all arts are
imitative in nature. Reality according to him lies with the Idea, and the Form one
confronts in this tangible world is a copy of that universal everlasting Idea. He poses
that a carpenter’s chair is the result of the idea of chair in his mind, the created chair
is once removed from reality and since a painter’s chair is imitation of a carpenter’s
chair, it is twice removed from reality. Thus, the artist deals in illusion. Plato thus
rejected imitative art on the foundation that it is a copy or imitation of the unreal. We
may ask; if the Carpenter makes a chair, what does he imitate? And if he imitates
reality, can we call him an artist of a kind? This article therefore argues following
Plato’s analogy that carpentry is an art of a kind and a carpenter is capable of
knowing reality as against the notion that only philosophers are suitable for such a
task.