This book provides a diverse contextualization of Popper’s critical rationalism concerning knowledge and his generalized attitude of criticism on appropriate social and political reforms in contemporary Africa. The book evaluates how best to address contemporary political problems, especially in politically very troubled parts of the world. To address these contemporary problems, especially as it relates to Africa, the authors found the political philosophy of Popper as suitable. The discussion of Popper’s political philosophy engages us directly with all the particularities of (...) socio-economic and political problems within contemporary Africa. In other words, it presents the truth of the present socio-political reality in Africa where the question of what kinds of political ideas and concepts can be offered as appropriate to a political environment, which so greatly faces facets of developmental issues. Although the issues and events that informed the writings of Popper’s The Poverty of Historicism as well as The Open Society and Its Enemies, were among others, the rise of fascism and communism in Europe, the inventiveness of this work is how happily scholars in non-liberal societies, such as in Africa, can pick up Popper’s insights and usefully work with them to offer appropriate social reforms for their society. This volume is a critical juxtaposition of Popper’s ideas in a bid to make good sense of social and intellectual conditions in Africa, particularly as it relates to the scale and speed of social change that is needed in most African nations that are often ridden by corruption. The book is suitable for studies in political philosophy, economic and development studies, African Studies and Indigenous Knowledge systems. (shrink)

The general character of science and the methodology it employs are in specific terms referred to as observation and experimentation. These two methodologies reflect how science differs from other systematic modes of inquiries. This description characterises, strictly, ‘Western science’ and it is contrasted with the indigenous mode of enquiry that has come under the name, ‘African science’. In contemporary scholarship, ‘African science’ is being condemned to the level of the mysticoreligious or supernaturalist worldview. ‘African science’ is said to be purely (...) esoteric, personal, and devoid of elements of objectivity and rigorous theorization. In this paper, I re-examine this recondite issue by further reflecting and strengthening some of the ideas put forward by some African scholars to affirm that there is a distinct method of ‘African science’ that can be termed scientific. In defending a pluralist thesis toward knowledge, scientific inclusive, this paper posits that there exist varieties of inquiry beyond what has been developed in the ‘West’ which can still be justifiably termed scientific. In addition to pluralism, it argues further that the social character of science, which makes it a part of social and cultural traditions, qualifiedly justifies ‘African science’ as a true science. I will employ the newly formulated conversational method endorsed by the Conversational School of Philosophy in this inquiry. Keywords : African science, mystico-religious, rigorous, pluralism, Western science. (shrink)

Understanding the true nature of the human being is no doubt a sine qua non for developing an ideology for a desirable praxis. This paper examines the pitfalls of Marxist-Leninist scientific socialism and African socialism. It argues that a critical analysis of both ideologies reveals a lack of clear understanding of the nature of man by their proponents. An exhaustive account of the nature of man must explain self-consciousness, the urge to avoid pain, the desire for a purposeful life and (...) for freedom from external interference, the passion for distinction, and, most importantly, the desire to acquire personal property. The paper further contends that socialism , does not allow room for the pursuit of personal ambition. This accounts for the failure in the implementation of both Marxist-Leninist socialism and African socialism. The paper avers that there is need to understand that the human being cannot simply be seen as a socio-economic or historical being; rather, consideration of the intrinsic elements which constitute the true nature of personhood is quintessential to achieving a well-ordered society. (shrink)

While Karl Popper highly valued the ability to invent a bold new form of theoretical thought, he warned us at the same time of the need to be cautious in action. Ambitions that are utopian or revolutionary seemed to Popper always unacceptable. We must always be open to reforming our practices, but we must attempt this slowly and piecemeal. Every change that we make we must hold open to criticism. However, change must be conservative and anti-revolutionary. This is the demand (...) that while any one element of current culture may be criticised and rejected, it is important to do this work piecemeal and carefully. Only then does the audacity or boldness of rejecting a seemingly settled view amount to courage: for it reflects also significant conservation of values. Popper regarded no social change or scientific breakthrough as revolutionary. Even the process of conjecture and refutation, of trial and error, is a piecemeal method. Popper’s piecemeal method depicts Otto Neurath’s metaphor of not dismantling the whole ship except perhaps one plank at a time, replacing each plank as the effort goes on. Every step is as conservative as it is also bold, and that alone helps make it courageous. It is only through this conservatism, the piecemeal anti-revolutionary change, that people can become bold in how they experiment and replace some formerly received norm or idea. (shrink)