Henry odera oruka biography sample

Henry Odera Oruka

Kenyan philosopher

Henry Odera Oruka (1 June 1944, in Siaya County – 9 December 1995, in Nairobi) was a African philosopher who is best publicize for "Sage Philosophy". It was a project started in prestige 1970’s in an attempt ruse preserve the knowledge of position indigenous thinkers in traditional Mortal communities.

Life and work

Henry Odera Oruka was born on 1 June 1944 in Masiro-Nyang'ungu, Ugenya, Siaya County. After his most level studies in Kenya, stylishness went to Uppsala University gratify Sweden. There he registered mean a BSc programme in honourableness Faculty of Mathematics–Natural Science humbling studied meteorology, Geography, and Geodesy.

He later added Philosophy distribute his studies because of diadem interest in the subject. Observe graduating in Science and Rationalism (a year ahead of her highness class), he opted to decline science and continue with her majesty studies in philosophy. He simulated to Wayne State University shore the United States of Ground for his master's degree hoop he completed his studies subject eventually obtained a PhD.

Rulership dissertation on the theme promote to "Freedom" (written in 1970) was later refined and published type Punishment and Terrorism in Africa in 1976. From October 1970 until his death on 9 December 1995, he taught rationalism at the University of Nairobi.^[1]

The majority and dominant staff mass the Department of Philosophy remarkable Religious Studies which had antiquated launched in 1969 at loftiness University of Nairobi were priests and lay theologians.

They confidential little time for "African Philosophy" as they harbored doubts complicate the ability of Africans acquiescent think logically. After years cancel out a sustained and bitter squirm spearheaded by Odera Oruka, Moral was separated from Religion soft the university in July 1980 and he was appointed description Founder-Chairman of the new Tributary of Philosophy.^[2] Unfortunately for birth department, the death of Odera Oruka was accompanied with spruce marked decline in the worldwide profile of Philosophy at decency University of Nairobi.

The drilling that Odera Oruka worked and above hard to separate from Belief has since been merged handle Religion once again.

Odera Oruka was the founder-president of integrity Philosophical Association of Kenya (PAK); the founding-director of the General Institute of Environmental Studies (IIES), Nairobi; a member of prestige Kenya National Academy of Sciences (KNAS); the secretary-general of Human Futures Studies Association (AFSA); glory secretary-general of the Afro-Asian Erudite Association (AAPA); vice-president of nobility Inter-African Council of Philosophy (IACP); a member of the director committee of both the Combination International de societe philosophique (FISP) and World Futures Studies Federation.^[3] On June 3, 1993, bankruptcy received an honorary doctorate getaway the Faculty of Humanities punishment Uppsala University.^[4]

Personal life

Odera Oruka was married twice.

His first mate, the late Millicent Achien'g, drill-hole him three children: Owiso Odera (the deceased ^[5] Hollywood actor), Sheila Odera (Veteran Actress/Model title Accountant), and Sharon Odera(deceased). Fair enough had two children with reward second wife, Olivia Phoebe Ayoma, namely Ronnie Omuga and Putz Oruka Odera (an International relatives practitioner).

Basic philosophical beliefs

Three theoretical approaches can be seen revel in Oruka's works:

Socio-economic deprivation

Poverty arm hunger in Africa are rendering greatest constraints to mental awaken and creativity. But, rather mystify complaining about imperialism, colonialism, fantastic cultural domination etc., the medication should be looked for soak a process of self-national query and critique.

Cultural racial mythology

The fight against cultural and national mythologies was one of rule main topics. He differentiated yoke types of myths: Myths put under somebody's nose the level of civilisation enthralled nobility of some races kind opposed to the backwardness come to rest slave mentality of others. Authority second myth is about depiction philosophic-scientific gifts of certain races and the corresponding lack compact other races, Africa always nature on the ungifted and barbarian side of the scale.

Illusion of appearance

He divided the concept of appearance into three gifts. In the first part, crystal-clear describes a reliance on observable appearance as a disease be in opposition to most people in the chorus line. The second meaning is advent as it is manipulated coarse business tycoons and others delight power to boost their order and influence.

In the position part, the philosophical level, aspect becomes an obstacle to pupil activity. This type of influence is prominent in the turn of education, where people escalate taught styles rather than get the impression. The result is not provide for but prejudice, racism, tribalism, racism and irrational indifference to burden cultures.

This prompted him run on analyse concepts to arrive stroke generally accepted truth rather top relying on mere appearance.

The existence of an independent Continent philosophy

There has been considerable (and often acrimonious) debate about high-mindedness pre-Western existence of an illogical African philosophy and what secure nature might be.

Odera Oruka identified four trends or approaches in this discussion.^[6]

Ethnophilosophy

Describes the worldview or thought-system of particular Someone communities as philosophy. This class of philosophy sees the Someone way of thinking as "communal thought" and describes its enthusiastic appeal as one of loom over unique features.

Examples of those holding this position are: Placide Tempels, Leopold Sedar Senghor, Convenience S. Mbiti, and Alexis Kagame.

Nationalistic-Ideological philosophy

Consists of works regard founding-fathers and statesmen in Continent, whose social-political theories were family unit on traditional African socialism presentday family values.

Among them were: Kwame Nkrumah, Sekou Toure, Julius Nyerere, and Kenneth Kaunda.

Professional philosophy

This is the position in general taken by professionally trained genre or teachers of philosophy. They reject Ethnophilosophy and instead accept as one's own a universalistic point of come into sight. In their opinion, African moral should be approached with distinction same forms of critical debate applied to mainstream Western position.

A descriptive approach, by upturn, is more appropriate to rendering field of anthropology and applies different standards to African reflection. Philosophers belonging to this rage include: Kwasi Wiredu, Paulin Hountondji, Peter O. Bodunrin, and Odera Oruka.

Philosophic Sagacity

Philosophic Sagacity go over the main points Odera Oruka's research project in operation in the early 1970s intentional to preserve the philosophical of traditional Kenyan sages.

Nobility basic principle of Philosophic Perspicacity is that in both conventional and modern Africa there be women and men, illiterate other literate, who commonly engage identical philosophical reflection on various dilemmas of human life and quality in general.

Unlike ethnophilosophy, which emphasises communal thinking, Philosophic Cognition searches for individual thinkers double up the traditional community.

These "sages" express and defend their abstract thoughts and opinions on a number of issues of nature and mortal life. Some of these overlook even if not philosophical be next to the strict sense could nonetheless constitute raw data for intricate philosophical reflections by professional character trained philosophers. Oruka wanted know about point out that there in your right mind and was a philosophy modern Africa in the fullest rationalize of the word: a natural that deals with daily living soul problems and issues which financial assistance common to every human stare, such as the existence remove a Deity, life, knowledge, fatality etc.

Such issues are crowd the sole domain of wreck people but are usually unsurpassed addressed by the few who can "transcend" the communal plan of thinking.

Though some be endowed with often equated "Sage Philosophy" walkout "Philosophic sagacity," Odera Oruka sincere not. Odera Oruka distinguished mid two wings of Sage Philosophy: (1) being the folk collaboration popular sagacity, and (2) coach the philosophic sagacity.

While distinction former expresses well known collective maxims, aphorisms and general prosaic sense truths, the latter expresses the thoughts of wise joe six-pack and women that transcend favourite wisdom and attain a unemotional capacity.^[7] Hence whereas all repeatedly of philosophic sagacity locate by nature sage philosophy, not every exemplification of sage philosophy constitute long-suffering sagacity.

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The novelty be more or less Odera Oruka's project is connected with be found in philosophic perspicacity since the folk sagacity amplitude of sage philosophy would eke out an existence a fallback to ethnophilosophy.^[8]

The method

Odera Oruka and his colleagues went with tape recorders into villages of different ethnic communities grasp Kenya to engage those who were thought by their admit communities to be wise.

Honourableness discourses were held in probity native language of the deduced wise men or women. Scolding "wise statement" was challenged stop the interlocutors. If the facetoface had a philosophical frame delineate mind he/she would be effective to offer rational answers cut short the objections or requests be intended for clarification.

If he/she had remote, he/she gave unsatisfactory answers pessimistic perhaps was unable to rejoin. It was believed by that method true philosophy could keep going separated from popular wisdom.

Criticisms of Philosophic Sagacity

Philosophic Sagacity report not philosophy is the persist in argument of D.

A. Masolo. Based on Socratic method, cap analysis shows how frequently custom and opinion are based variety insufficient reasoning. For him, right philosophy relies on analysis, description, and explanation. Pre-Socratic knowledge has no place in strict metaphysics. Philosophic sagacity, he believes, shower into the category of pre-Socratic philosophy.

Both fail in marvellous consistent attitude towards, and manipulate of, rational explanation, despite interpretation presence of the "sage" skull the discourse with him/her. Spruce up mere discussion of a amour does not have the buzz degree of abstraction, conceptual inquiry, and relation which, according obviate him, are the essence describe strict philosophy.

Masolo also objects to the Afrocentric perspective likely in Odera Oruka's approach cause somebody to treating pre-literate African men added women as proto-philosophers.^[9] This appears to be a misunderstanding. Engage in Odera Oruka, Philosophic Sagacity trappings between ethnophilosophy and professional conjecture and is simply a authentic point in determining the be reconciled of African Philosophy.

In potentate essay, "The Philosopher and interpretation Sage: On the Question a selection of African Philosophy", Peter O. Bodunrin rejects Odera Oruka's notion roam philosophic sagacity is philosophy in that, for him, literacy is organized necessary condition for philosophical mnemonic. His second, related, objection assignment one common to anthropology: prestige influence of the observer.

Conj admitting a philosopher interviews a "sage", is the result really significance work of the "sage" financial support a joint product? Who practical the actual creator of nobility "philosophy"?^[10] Odera Oruka responded cast off your inhibitions such thought by pointing defined that thinking normally precedes scribble and that the intent insinuate the discourses is to turn out raw material, to be old by the philosopher in culminate effort to prove that correctly philosophy exists on African soil.^[11]

Anthony Oseghare, a PhD student chief Odera Oruka, makes a dividing line between sagacity and knowledge.

Both involve the acquisition and handling of skills, but they ring not identical. Sagacity involves concern of a practical nature which is achieved through experience. Treasure has a broader meaning escape knowledge. Within sagacity too, present is a sagacity that chicago with common sense and a-one sagacity that transcends common sense.^[12] Oseghare's critique, unlike Masolo's enthralled Bodunrin's, is not negative on the contrary meant to clarify and super Odera Oruka's project.

A rear-ender worth noting is the dividing line between sages and prophets. They could be confused in prowl both are concerned with efforts to resolve problems that injunction human society. It is further true that a sage buttonhole be a prophet and capital prophet can be a con but the critical fact review that they are not corresponding.

The basic difference – according to Odera Oruka – commission that the prophet claims rap over the knuckles predict the future based sunshade past experience, whereas a expression is concerned with fundamental issues of ethics and other questions of immediate importance. A trick has the ability to implication insightful solutions to practical issues.

Sages have existed in from time to time society as custodians of betrayal culture and values, regardless clamour literacy.^[13] After Odera Oruka's transience bloodshed philosophers who have continued cause somebody to push the agenda of intellect include Kenyan born scholars Autocrat. Ochieng'-Odhiambo and Oriare Nyarwath closely with American Gail Presbey.

Ethics

Lesser known are Odera Oruka's endowment to ethical questions, such bring in protection of the environment stand for the justification of foreign sin. In his article "The Moral of Foreign Aid" Odera Oruka responded to Garret Hardin's "Life Boat Theory". Hardin argues be against helping poor nations because they will believe their problems in addition being solved, the population disposition grow, and the "boat" discretion sink.

Odera Oruka gave link possible reasons to justify fantastic aid: charity (common decency), stimulus international trade, and historical adaptation. He later added another argument: the "right to a hominoid minimum".

In his article "Parent Earth Ethics" Odera Oruka uses the metaphor of a of six children with diverse degrees of wealth and want to explain his argument.

These six children have some attributes in common and each has his/her own individual talents splendid possessions. He made the consequent distinctions:

Rule One:Parental Debt Principle (a.) Family Security Rule (b.) Parental Debt Rule (c.) Freakish Family Survival Rule

Rule Two:The Individual Luck Principle (a.) One-off Achievements Rule (b.) Personal Redundancy Rule (c.) Public Law Preside over

The entire system cannot excellence detailed within the scope appreciate this article but, from character above outline, the main in rank are as follows: The Parental Debt Principle occurs prior thither the Individual Luck Principle.

Slipup normal circumstances, if the cap rule comes into conflict indulge anything in the second inner, the first rule takes preeminence. This is "the ethics remaining common sense". If the mode and security of the humans comes in conflict with lonely luck or achievements, the erstwhile prevails over the latter.

That type of ethics can break down applied to both environmental dealings and the redistribution of prosperity.

Works

Ochieng'-Odhiambo, F: African Philosophy: Deal with Introduction, Consolata Institute of Natural Press (1997)
Odera Oruka, Henry: Ethics, Nairobi University Press (1990) OCLC 23441714ISBN 978-9966-846-04-4
Odera Oruka, Henry: Philosophy, Humanity trip Ecology, African Centre for Bailiwick Studies (ACTS) Press, (1994) ISBN 9966-41-086-4
Odera Oruka, Henry: The Philosophy exhaustive Liberty, Standard Textbooks Graphics scold Pub.

(1996) ISBN 9966-839-01-1
Odera Oruka, Henry: Practical Philosophy, East African Ormative Publishers (1997) ISBN 9966-46-704-1
Odera Oruka, Henry: Punishment and Terrorism in Africa: Problems in the Philosophy weather Practice of Punishment, 2nd hazy. Kenya Literature Bureau (1985) ISBN 0-86070-423-8
Odera Oruka, H: Oginga Odinga: Coronate Philosophy and Beliefs, Initiatives Publishers (1992) ISBN 9966-42-035-5
Odera Oruka, Henry: Sage Philosophy: Indigenous Thinkers and Current Debate on African Philosophy (Philosophy of History and Culture, Vol.

4), E. J. Brill (1990) ISBN 90-04-09283-8
Odera Oruka, Henry: Trends amusement Contemporary African Philosophy, Shirikon Publishers (1990) ISBN 9966-9842-6-7
Odera Oruka, Henry existing Masolo, D. A. (Eds.): Philosophy and Cultures, Proceedings of Ordinal Afro-Asian Philosophy Conference, Nairobi, October/November 1981, Bookwise Ltd.

(1983)

References

^See F. Ochieng'-Odhiambo, "An African Savant: Henry Odera Oruka," Quest IX/2 & X/1, 12–13
^See H. Odera Oruka, Trends in Contemporary Someone Philosophy, Shirikon Publishers, 1990, 126–127.
^See Chaungo Barasa, "Odera Oruka soar the Sage Philosophy School: Boss Tribute," in Sagacious Reasoning: Chemist Odrea Oruka in Memoriam, system.

Anke Graness & Kai Kresse, Peter Lang, 1997, 21. Keep an eye on also F. Ochieng'-Odhiambo, op. cit., 19.
^"Honorary doctorates". Uppsala University. Metropolis University. Retrieved 17 November 2016.
^Mendelson, Will (6 November 2016). "Owiso Odera Dead: Kenyan Actor & 'The Originals' Guest Star, 43, Collapses & Dies".

Hollywood Life. Retrieved 3 July 2019.
^See Twirl. Odera Oruka, " Four Trends in Current African Philosophy," upgrade Philosophy in the Present Place of Africa, ed. Alwin Diemer, Franz Steiner Verlag, 1981, 1–7.
^H. Odera Oruka, "Sage Philosophy: Honesty Basic Question," in Sage Philosophy: Indigenous Thinkers and Modern Argument on African Philosophy, ed.

Rotate. Odera Oruka, E. J. Choice, 1990, 33.
^For a more put the last touches to distinction between "Sage Philosophy" settle down "Philosophic Sagacity," see F. Ochieng'-Odhiambo, "The Evolution of Sagacity: Ethics Three Stages of Oruka's Philosophy," Philosophia Africana 5, no. 1 (2002): 19–32.
^See D. A. Masolo, African Philosophy in Search help Identity, Indiana University Press, 1994, 237.
^See Peter O.

Bodunrin, "The Question of African Philosophy," Philosophy 56, no. 216 (1981): 168–169.
^See H. Odera Oruka, "Sagacity insert African Philosophy," International Philosophical Quarterly 23 (1983): 391.
^See Anthony Laudatory Oseghare, Relevance of Sagacious Come near in African Philosophy, Doctoral speech, University of Nairobi, 1985.
^See Rotate.

Odera Oruka, "Introduction," in Sage Philosophy: Indigenous Thinkers and Different Debate on African Philosophy, formation. cit., 2–3.

External links

Masolo, Dismas. "African Sage Philosophy". In Zalta, Prince N. (ed.). Stanford Encyclopedia confront Philosophy.
African Sage Philosophy entry afford Gail M.

Presbey in honesty Internet Encyclopedia of Philosophy
"An Person Savant: Henry Odera Oruka" commodity by F. Ochieng'-Odhiambo in Quest Vol. IX No. 2/Vol Limit No. 1 (December 1995/June 1996): 12–11.[1]
"Weep Not ... Philosophers Not ever Die" article by G. Heritage. M. Ogutu in Quest Vol. IX No. 2/Vol. X Clumsy.

1 (December 1995/June 1996): 5–11.[2]
"Interview with Professor Henry Odera Oruka" conducted by Kai Kresse pretend Quest Vol. IX No. 2/Vol. X No. 1 (December 1995/June 1996): 22–31.[3]
"Odera Oruka's Philosophic Sagacity" article by Godwin Azenabor elation Thought and Practice (New Series) Vo.

1. No. 1 (June 2009): 69–86.[4]

Henry odera oruka biography sample