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The age-old philosophical problem of evil, especially prominent in Western philosophy, as resulting from the intellectual irreconcilability of some appellations of God with the presence of evil - indeed, of myriads of evil - in the world, has been debated upon by many African religious scholars; particularly, philosophers. These include John Mbiti, Kwasi Wiredu, Kwame Gyekye, E. B. Idowu and E.O. Oduwole. While the debate has often been about the existence or not of the problem of evil in African theology, not much philosophical discussion has taken place regarding death and its implications for African conception(s) of God. This paper attempts to contribute to the discussion of those implications. It explores the evilness of death, as exemplified in the African notion of "evil death," and argues that the phenomenon of death presents itself in complex but interesting ways that do not philosophically ground its characterization as evil. Therefore, the problem of evil would not arise in African thought on account of the phenomenon of death. [ABSTRACT FROM AUTHOR]

This paper explores how moderate communitarianism could bring about a greater sense of political morality in the practice of democracy in contemporary Africa. Moderate communitaria- nism is a thesis traceable to Kwame Gyekye, the Akan philosopher. This thesis is a moderation of the influence of the community in the Akan, an African social structure. In ensuring good political morality in the Akan, and therefore the African community, Gyekye proposes moral revolution over the enforcement of the law. I perform two main tasks in this article: (i) I reinforce the view that in a democratic framework (such as the framework within which many African states now find themselves), moderate communitarianism offers lessons on political morality, and (ii) I challenge the notion that moral revolution has greater prospects for bringing about political morality than law enforcement. [ABSTRACT FROM AUTHOR]

This paper is an attempt to show how logically acceptable (or rational) belief in Traditional Akan religion is. The attempt is necessitated by the tendency by some scholars to (mis) treat all religions in a generic sense; and the potential which Akan religion has to influence philosophical debates on the nature of God and the rationality of belief in God - generally, on the practice of religion. It executes this task by expounding some rational features of the religion and culture of the Akan people of Ghana. It examines, in particular, the concept of God in Akan religion. This paper is therefore a philosophical argument on the sacred and institutional representation of what humans have come to refer to as "religious". [ABSTRACT FROM AUTHOR]