African Philosophy with(out) Philosophers

This chapter proposes a conceptualisation of ubuntu philosophy of higher education as justice. A case is made for the necessity of a philosophy of higher education given the normative problems that the assumed aim, context, epistemologies, policies and practices of higher education raise. Meaningfully addressing and averting such problems inevitably requires a philosophical approach and a philosophy of education, respectively. At a minimum, education arguably aims at equipping people with certain universal knowledge and skills, irrespective of the social situatedness of the people. However, education conceptualisation and practice are indisputably context-embedded. This entails that the philosophical perspectives through which to imagine ideal education should be grounded in the metaphysical or ethical outlook of the social context without necessarily reproducing the society. Therefore, it is reasonable to expect philosophy of education to be relatable to people’s experiences. This chapter thus argues that an ubuntu philosophy of education demands that higher education should aim to achieve humanness or human well-being. Since the means to attain humanness in ubuntu is to act in accordance with the inseparable self-regarding and other-regarding virtues, higher education should promote self-actualisation and broader human well-being in its study programmes and research endeavours. Ultimately the chapter argues that an ubuntu philosophy of higher education is, in principle, a demand that all forms of higher education should conscientise its students and research endeavours to achieve social justice and ameliorate especially man-made human suffering. Furthermore, drawing from the deliberative feature of ubuntu, it is submitted in this chapter that ubuntu higher education should engage different epistemological traditions without being prejudiced against any other. Ubuntu higher education should not tolerate knowledge provincialism. The chapter also advances the argument that the deliberative feature of ubuntu, aimed at concretely engaging the other, entails that what constitutes a human community is no longer limited by geographical or ethnic boundedness. Thus, ubuntu education is global in outlook yet simultaneously recognises the differences that concretely particularise individuals and societies.

At a time when both philosophy of education and the arts are under threat within education, this article inquires into interdisciplinarity as one way of approaching the disciplines of philosophy of education and aesthetics. The article offers a retrospective autobiographical intellectual history and phenomenology of the author's own learning and scholarship within Higher Education in three main areas—philosophy of literature education, women's studies, and philosophy of music education, areas paralleling the three periods of her academic career. One sub-theme of this narrative about the balancing act of working in literature and music through philosophy of education is the author's ongoing resistance to professionalization or disciplinary academic control—of literature, philosophy, and music—while being a critical student of educational theory and practice in these areas—philosophy, literature and music within philosophy of education—of thus being “betwixt and between.” Two other themes comprising the article's subtext are “praxis” and “embodiment.” The double entendre of the phrase “working through” entails, first, using the arts of literature and music to practise philosophy of education; and secondly, embracing the psychological, ethical, and spiritual introspection that comes with critical engagement of the arts and its discourses. In short, the article aims to reprise some burning philosophical educational questions that have preoccupied its author over the years, questions deemed especially pertinent to the current increasingly diverse membership in the discipline of educational studies.

"This seminal volume delves into some of the doctoral research and pedagogical experiences within an African higher education context, making a case for the transformative potential of education and the integration of African indigenous philosophies into global educational practices. Through a collection of vivid narratives, the book situates philosophy of higher education by embodying the doctoral researcher and their initiation into academic life, revealing how doctoral pursuits in African higher education are not simply academic endeavours but deeply philosophical adventures that challenge, critique, and reimagine the role of education in society. Chapters advocate for a dynamic educational system that, rooted in African philosophies, nurtures democratic citizenship, embraces critical engagement, and fosters social justice. A call to action for researchers, students, and policy makers alike to view doctoral research as a powerful catalyst for change, the book offers fresh perspectives on addressing the continent's unique challenges, contributing to a more just and inclusive world. Ultimately considering the potential of academic research to shape the future of societies, both within Africa and globally, the book will appeal to researchers, academics and postgraduate students involved with the philosophy of education, higher education, and citizenship education, as well as these areas in African contexts specifically"--

In this chapter, the cultivation of an African philosophy of higher education is addressed more conceptually concerning claims iterations, co-belonging, critique, reflexivity, and intellectual activism. Firstly, the notion of the African philosophy of education is examined along the afore-mentioned lines; secondly, it is elucidated how such a philosophy of education can advance higher pedagogy concerning teaching and learning. Thirdly, it is shown how an African philosophy of higher education is inextricably connected to the enhancement of intellectual, social and political activism, particularly how it intertwines with notions of equality, equity, freedom and justice within higher education. Thus, a philosophy of higher education is genuine and enframes higher education as a pedagogical space for resistance, critique, deliberative iterations, autonomy, and intellectual activism. Put differently, an African philosophy of higher education is not only concerned with thinking and justification but expands into notions of democratic engagement, citizenship, and activism. When the latter is present, African philosophy of higher education has a real chance of manifesting ubiquitously in higher pedagogical actions, mostly teaching and learning.

This collective article discusses the philosophy of modern higher education in Iran, which in this case, optimistically, its history dates back to the founding of Dār al-fonūn (1851)—if we consider Dār al-fonūn as a university. Otherwise, its origin can be traced back to the University of Tehran (established in 1934). Central to this article is the emphasis on the lack of philosophy of higher education in Iran. Therefore, most of the criticisms in front of us are related to the internal inconsistency in the Iranian higher education system due to the lack of a national-indigenized-official philosophy of higher education in Iran. Furthermore, The Islamic Revolution of 1979 brought about fundamental changes in higher education. Accordingly, several controversial issues including the rapid growth of higher education, the Islamization of universities, cultural narratives in higher education, the increase in students, especially women and the low-income class of the country were also explored. Therefore, in this collection, the political, economic, social, cultural, moral, technological and historical dimensions of Iranian higher education were examined.

This paper aims to explore the philosophy that is embedded in the Philippine higher education system, and to locate the country’s philosophy of education within the global context. The Philippine higher education is marked by complexity in terms of governance and organization. More importantly, its origin and development are deeply implicated in the country’s colonial history, which in turn significantly impacted how the aims and purposes of higher education are defined and perceived by various stakeholders. Such a condition has resulted in specific social practices, and in a specific understanding of what higher education must contribute to the society. This paper thus examines a ‘distinct’ Filipino philosophy of higher education, the narratives that formed it, and the tensions that surround it. Moreover, it brings the field of Filipino philosophy in conversation with postcoloniality and the emerging field of philosophy of higher education. Analysis of the data shows consistency of the discourse topics, and the concept of nation-building as fundamental in understanding the mandate of higher education institutions.

In this article I take as my starting point the economist, Jeremy Rifkin's, claims about the rise of what he calls the ?collaborative commons?. For Rifkin, this is nothing less than the emergence of a new economic paradigm where traditional consumers exploit the possibilities of technology, and position themselves as ?pro-sumers?. This emphasises their role in production rather than consumption alone, and shows how they aim to bypass a range of capitalist markets, from publishing to the music industry. In asking how education is situated in relation to the collaborative commons, I consider the growth in technology-driven, cost-negative services as a response to the current market in higher education. This raises the issue of what we mean by ?collaboration? in the university, and how this might be different from, for example, cooperation or teamwork. In seeking to provide a richer conception of collaboration in higher education, I look to Martin Buber's concept of the relational act and the life of dialogue, and to some of the seminal work of Ronald Barnett on the philosophy and economics of higher education. The article suggests that these concepts afford a new perspective on collaboration that amount to a new economics for education. Such economics require a radical shift in how we perceive the role of responsibility, reciprocity and the educative possibilities of conversation.

PurposeThis research aims to examine the educational philosophy of teachers in classrooms. Teachers' educational philosophy influences the power balance, course content function, student and teacher roles, responsibility for learning and assessment purposes and processes. The research also analyzes whether gender, qualification, specialization and experience significantly influence classroom educational philosophies.Design/methodology/approachThe study utilized a quantitative research design, utilizing data from 193 teachers working in a public higher education institution in the Sultanate of Oman. The study utilized a survey method to solicit data from the respondents. Besides utilizing descriptive statistics such as mean and standard deviation, the study used analysis of variance (ANOVA) and t-test to test the hypotheses.FindingsAnalysis revealed an instructional strategy's preference, including elements of both teacher-centered and student-centered educational philosophies. Elements of progressivism, constructivism, reconstructivism and perennialism are more relevant in the teacher's instructional design. The results show no significant differences in teachers' pedagogical philosophy that exist based on gender, specialization and experience. However, teachers' age significantly influences their educational philosophy preferences.Research limitations/implicationsThis research centers on a public higher education institution in the Sultanate of Oman, with a particular focus on the Department of Business Studies. This resarch delimits its discussion on teachers' chosen educational philosophy. Other possible factors may also impact student retention and effective teaching and learning.Practical implicationsThis research offers valuable insights to academicians, higher education administrators, and policymakers. Specifically, this research emphasizes the significance of employing a blended approach, which incorporates both student-centered and teacher-centered educational philosophies, to enhance student engagement, retention, and effective teaching and learning.Social implicationsThis research emphasizes the importance of educators' adoption of a blended educational philosophy in promoting student retention and engagement within higher education institutions. To achieve desirable outcomes, policymakers in higher education must ascertain which educational philosophy is most effective in the classroom. Additionally, ensuring congruence between preferred educational philosophy and teachers’ instructional practices is vital in facilitating effective teaching and learning.Originality/value To the best of the authors’ knowledge, this study is the first of its kind among teachers in higher education in the Sultanate of Oman. The outcome of this study helps detail the specific strategies teachers deploy and categorize into various educational philosophies.

Purpose: – This study aims to explore the teaching philosophies that educators implement in classroom settings and how these philosophies shape classroom dynamics, including authority distribution, curriculum roles, student-teacher responsibilities, and methods of assessment. It also investigates whether factors such as gender, academic qualifications, subject expertise, and teaching experience significantly affect educators’ philosophical orientations. Design/methodology/approach: – A quantitative research approach was adopted, utilizing survey data gathered from 196 teaching professional working in various higher educational institutes in GCC countries. Study employed descriptive statistics (means and standard deviations), along with inferential statistical tools such as t-tests and ANOVA to make effective data analysis and to , to analyze the data and to gauge on standard parameter to the hypothesis of the research. Study findings: -The analysis revealed that the instructors tend to use a mixed instructional approach that combines contracts for both teacher centric and student centric teaching philosophies. Notably, aspects of the progressivism, the constructivism, re-constructivism and the perennialism were prominent through their teaching strategies. The findings also indicate that the gender concerns and the specialization areas along with the experience do not significantly affect teaching philosophy, whereas age appears to be a determining factor. Research limitations/implications: – The scope of this study is confined to one public institution in Oman, focusing specifically on faculty from the Business Studies department. It limits its examination to teachers’ educational philosophy without accounting for other variables that might influence student success and teaching effectiveness. Practical implications – The findings offer valuable perspectives for educators, academic leaders, and policymakers. The research highlights the importance of integrating both teacher-directed and learner-centered philosophies to foster better engagement, learning outcomes, and retention among students. Social implications – The outcome of the study strongly advocates the adoption of a balanced philosophical approach in higher education to promote active student involvement and improved academic outcomes. Policymakers must consider aligning teaching practices with the most effective educational philosophies to enhance the quality of instruction. Originality/value – This research represents the first known study of its kind focusing on higher education faculty in Oman. It contributes to the understanding of how specific instructional strategies align with broader educational philosophies and can influence teaching effectiveness

In this chapter, I take my cue from Stanley Cavell (The Claim of Reason: Wittgenstein, Skepticism, Morality, and Tragedy. Oxford University Press, New York/Oxford, 1979), who says that philosophical inquiry is not merely about giving thought to a set of related problems, but rather a way to examine a set of texts, including what can be identified as problems within texts, whether written or oral. Ontologically speaking, African philosophy of education comprises texts that are situated in the sub-texts of Negritude, African Americanism and Africana-ism as advocated through the seminal thoughts of Leopold Senghor, W.E.B. du Bois and Lucius Outlaw, respectively. And, firstly, an examination of the aforementioned texts is tantamount to doing African(a) philosophy of education on the grounds that these texts are aimed not only at deprecating stereotypical value judgements that depict Africans as uncivilised, but more importantly at cultivating dialogues amongst all Africa’s people – the latter involving experiences of an educative kind. Secondly, I argue that one such text, namely Africana-ism – as a gathering term for all other texts – delineates African(a) philosophy of education into three traditional genres: ethno-philosophy of education as enunciated by Richard Bell, critical philosophy of education as espoused by Paulin Hountondji and sagacious philosophy of education as advocated by Henry Odera Oruka. Combined, these genres make up African(a) philosophy of education on the basis that any philosophy of education in the first place is concerned with human actions. Thirdly, I argue that African(a) philosophy of education also has a strong moral, socio-political and economic imperative, aimed at engendering justice, democratic engagement and human development on the African continent, respectively. In relation to the notion of Ubuntu (or a particular kind of communitarian philosophy of education) articulated through the seminal thoughts of Mluleki Munyaka and Mogethi Motlhabi and Magobe Ramose, I show how justice, democracy and human development can be enacted. I specifically focus on Ubuntu’s inherently democratic bias that can disrupt inhumane forms of human injustices on the African continent, and conclude my defence of African(a) philosophy of education by examining some of its implications for a more just society, and hence for educational experience with its unconstrained pedagogical encounters.

The Covid-19 pandemic has offered an opportune moment to assess the neoliberal tendencies in (South) African higher education. In critiquing neoliberal tendencies in higher education, this article proffers the thesis that university in (South) Africa perpetuates and entrenches neoliberalism as a Eurocentric canon, thereby shadowing the public good agenda of higher institutions of learning. The dawn of democracy in many African countries ushered in new thinking concerning higher education policy and practice. However, the Covid-19 pandemic has exposed the fact that African higher education has remained tethered to the former colonial powers’ whims, thereby maintaining the dominator-dominated relationship. We argue that the imposed Western-style education has produced an educated élite with Western values and entrepreneurial attitudes that pilot their states on the path to modernity through the capitalisation of knowledge. Subsequently, the Covid-19 pandemic has exposed deep inequalities in relation to access to African higher education. To that end, we conceptualise the predominance of neoliberal philosophy in African higher education as an instrument of keeping the public good idea of the African universities under surveillance. We provide theoretical evidence of how African universities are still suffering from colonisation of the mind decades after the attainment of political independence through complicit or sometimes implicit imbibing and embracing of the Euro-centred neoliberal philosophy under the guise of globalisation. We make a case for (South) African higher education to turn the tide to encompass locally relevant teaching and research with an eye on local needs in the context of Covid-19 pandemic. On the understanding that Covid-19 pandemic affected places differently, we argue that the deep underlying inequalities in African higher education were exposed.

It is a great pleasure and honour for us to welcome you to this special issue on higher education as public good. The special issue is part of a cross-society collaboration between Philosophy and Theory of Higher Education Society (PaTHES) and Philosophy of Education Society Australasia (PESA), and their two associated journals Philosophy and Theory in Higher Education (PTHE) and Educational Philosophy and Theory (EPAT).

EARLY CHILDHOOD EDUCATION: The Years Before School by Vivian Edmiston Todd and Helen Heffernan. New York: The Macmillan Company, 1970.671 pp. $8.95. Contemporary Influences in Early Childhood Education by Ellis D. Evans. New York: Holt, Rinehart and Winston, Inc., 1971. 366 pp. HIGHER EDUCATION: Challenge and Perspective in Higher Education by Francis H. Horn. Carbondale and Edwardsville: Southern Illinois University Press, 1971. 240 pp. $8.95. Human Uses of the University edited by Joseph G. Colmen and Barbara A. Wheeler. New York: Praeger Publishers, 1970. 327 pp. $15.00. Five Counter-Revolutionists in Higher Education: Irving Babbitt, Albert Jay Nock, Abraham Flex-ner, Robert Maynard Hutchins, and Alexander Meiklejohn by Michael R. Harris. Corvallis, Oregon: Oregon State University Press, 1970. 224 pp., $4.75. Free-Access Higher Education by Warren W. Willingham. New York: College Entrance Examination Board, 1970. 240 pp. $6.50. HISTORY AND PHILOSOPHY OF EDUCATION: History and Education: The Educational Uses of the Past edited by Paul Nash. New York: Random House, 1970. 338PP. A Philosophy of Music Education by Bennett Reimer. Englewood Cliffs, N.J.: Prentice-Hall, Inc., 1970. 173 pp. $5.95, $2.50 paper. Philosophy and Education in Western Civilization by John A. Stoops. Danville, III.: The Interstate Printers & Publishers, Inc., 1971. 424 pp. $7.95. Philosophical Perspectives for Education by Carlton H. Bowyer. Glen-view, III.: Scott, Foresman and Co., 1970. 402 pp. RESEARCH: Research in Education, 2d Ed., by John W. Best. Englewood Cliffs, N.J.: Prentice-Hall, Inc., 1970. 399 pp. $8.95. Educational Research Methods by J. D. Nisbet and N. J. Entwistle. New York: American Elsevier Publishing Company, Inc., 1970. 192 pp. $7.25. SOCIAL FOUNDATIONS: Racial and Social Class Isolation in the Schools: Implications for Educational Policy and Programs edited by Robert P. O'Reilly. New York: Praeger Publishers, 1970. 401 pp. $17.50. Mexican Americans in School: A History of Educational Neglect by Thomas P. Carter. New York: College Entrance Examination Board, 1970. 236 pp. $4.00. Amherst: Urban Education: Problems and Prospects by William M. Perel and Philip D. Vairo. New York: McKay, 1969. 145 pp. 4.50. The Teacher and the Needs of Society in Evolution edited by Edmund J. King. Oxford: Pergamon Press, 1970. 319 pp. $6.35, $3.55 paper. Scholars in Context edited by W. J. Campbell. Sydney: John Wiley and Sons, 1970. 419 pp. $14.95. SUPERVISION: Supervision for Change and Innovation by Adolph Unruh and Harold E. Turner. Boston: Houghton Mifflin Company, 1970. 323 pp. $7.75. Emerging Patterns of Supervision: Human Perspectives by Thomas J. Sergiovanni and Robert J. Starratt. New York: McGraw-Hill, 1971. 302 pp. $9.95. Clinical Supervision by Robert Gold-hammer. New York: Holt, Rinehart and Winston, Inc., 1969. 370 pp. $7.50. TESTS, MEASURECENTS, STATISTICS: Statistical Methods In Education and Psychology by Gene V. Glass and Julian C. Stanley. Englewood Cliffs, N.J.: Prentice-Hall, 1970. 596 pp. $10.95. Report of the Commission on Tests: I. Righting the Balance, II. Briefs. New York: College Entrance Examination Board, 1970. Vol. I, xvi and 118 pp., $2; Vol. II, x and 194 pp., $3. Both volumes ordered together, $4.50. Ames: Introduction to Measurement and Evaluation by John A. Green. New York: Dodd, Mead and Company, 1970. 391 pp. $8.95.

This chapter critically examines African philosophy of higher education as understood in post-apartheid South Africa. With this approach in mind, it traces African philosophy of higher education in post-apartheid South Africa in four phases. The first phase shows how the unity of a single philosophy as a basis in our understanding of African philosophy of higher education transcends the seemingly particular, opposite and irreconcilable general outlook of the world, on the one hand, and science of questioning, on the other. The second phase revisits the generic and distinctive accounts of the role of higher education in post-apartheid South Africa – dual roles of the university. The third phase repositions African philosophy of higher education in post-apartheid South Africa on three different but similar planes. These are clarification of the meaning of African philosophy itself; ceasing to perceive the broad perspective of the world and the ‘science of questioning’ usages of African philosophy in higher education as opposing ends of a single style of inquiry; and preserving the universality of African philosophy of higher education as a single inquiry that guides the general outlook in schools of education. To achieve this end, the task awaiting African philosophers of higher education in schools of education is to strive for independent critical thought, reorient the discourse that has ‘frustrated’ professional philosophers and ‘neglected’ by general philosophers and advance scholarly knowledge in higher education in post-apartheid South Africa.

In this introductory chapter, the question is asked: Why is an African philosophy of higher education significant? Such a philosophy of higher education is geared towards cultivating democratic iterations, co-belonging, and critique within human encounters. Together, these actions should enhance intellectual activism within and beyond the encounters. Such a philosophy of higher education is constituted by an act of reflexivity according to which both autonomous and communal freedoms, cosmopolitanism living, and caring with others (ubuntu) can be rhythmically practised. Without invoking ideas pertaining to democratic iterations, co-belonging, and critique, the very notion of an African philosophy of higher education would not be possible. It is argued that what makes such a philosophy of higher education realisable is that practices ought to be based on iterations, co-belonging, and critique. These actions provide an African philosophy of higher education its distinctiveness. If intellectual activism were not to become a major act of resistance on the basis of which educational, political, and societal dystopias can be undermined, such a philosophy of higher education would not have a real purpose. What makes an African philosophy of higher education an intellectually activist endeavour is its concern to be oppositional to constraints in and about higher education. Invariably, the quest for ubuntu as a rhythmic act of caring with others should emanate from such a philosophical engagement. This makes an African philosophy of higher education what it is and can become.