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What makes for good societies and good lives in a global world? In
this landmark work of political and ethical philosophy, Omedi
Ochieng offers a radical reassessment of a millennia-old question.
He does so by offering a stringent critique of both North Atlantic
and African philosophical traditions, which he argues unfold
visions of the good life that are characterized by idealism,
moralism, and parochialism. But rather than simply opposing these
flawed visions of the good life with his own set of alternative
prescriptions, Ochieng argues that it is critically important to
step back and understand the stakes of the question. Those stakes,
he suggests, are to be found only through a social ontology - a
comprehensive and in-depth account of the political, economic, and
cultural structures that mark the boundaries and limits of life in
the twenty-first century. It is only in light of this social
ontology that Ochieng then proffers an alternative normative
account of the good society and the good life - which he spells out
as emergent from ecological embeddedness; social entanglement;
embodied encounter; and aesthetic engenderment. At once sweeping
and rigorous, incisive and subtle, original and revisionary, this
book does more than just appeal to intellectuals and scholars
across the humanities and social sciences - rather, it opens up the
academic disciplines to a whole new landscape of exploration into
the biggest and most pressing questions animating the human
experience.
What makes for good societies and good lives in a global world? In
this landmark work of political and ethical philosophy, Omedi
Ochieng offers a radical reassessment of a millennia-old question.
He does so by offering a stringent critique of both North Atlantic
and African philosophical traditions, which he argues unfold
visions of the good life that are characterized by idealism,
moralism, and parochialism. But rather than simply opposing these
flawed visions of the good life with his own set of alternative
prescriptions, Ochieng argues that it is critically important to
step back and understand the stakes of the question. Those stakes,
he suggests, are to be found only through a social ontology - a
comprehensive and in-depth account of the political, economic, and
cultural structures that mark the boundaries and limits of life in
the twenty-first century. It is only in light of this social
ontology that Ochieng then proffers an alternative normative
account of the good society and the good life - which he spells out
as emergent from ecological embeddedness; social entanglement;
embodied encounter; and aesthetic engenderment. At once sweeping
and rigorous, incisive and subtle, original and revisionary, this
book does more than just appeal to intellectuals and scholars
across the humanities and social sciences - rather, it opens up the
academic disciplines to a whole new landscape of exploration into
the biggest and most pressing questions animating the human
experience.
The Intellectual Imagination unfolds a sweeping vision of the form,
meaning, and value of intellectual practice. The book breaks new
ground in offering a comprehensive vision of the intellectual
vocation. Omedi Ochieng argues that robust and rigorous thought
about the form and contours of intellectual practices is best
envisioned in light of a comprehensive critical contextual
ontology-that is, a systematic account of the context, forms, and
dimensions in and through which knowledge and aesthetic practices
are created, embodied, translated, and learned. Such an ontology
not only accounts for the embeddedness of intellectual practices in
the deep structures of politics, economics, and culture, but also
in turn demonstrates the constitutive power of critical inquiry. It
is against this background that Ochieng unfolds a multidimensional
and capacious theory of knowledge and aesthetics. In a critique of
the oppositional binaries that now reign in the modern and
postmodern academy-binaries that pit fact versus value, science
versus the humanities, knowledge versus aesthetics-Ochieng argues
for the inextricable intertwinement of reason, interpretation, and
the imagination. The book offers a close and deep reading of North
Atlantic and African philosophers, thereby illuminating the
resonances and contrasts between diverse intellectual traditions.
The upshot is an incisively rich, layered, and textured reading of
the archetypal intellectual styles and aesthetic forms that have
fired the imagination of intellectuals across the globe. Ochieng's
book is a radical summons to a practice and an imagination of the
intellectual life as the realization of good societies and good
lives.
A Companion to African Rhetoric, edited by Segun Ige, Gilbert
Motsaathebe, and Omedi Ochieng, presents the reader with different
perspectives on African rhetoric mostly from Anglophone sub-Saharan
Africa and the Diaspora. The African, Afro-Caribbean, and African
American rhetorician contributors conceptualize African rhetoric,
examine African political rhetoric, analyze African rhetoric in
literature, and address the connection between rhetoric and
religion in Africa. They argue for a holistic view of rhetoric on
the continent.
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