Doctor of Philosophy (Ph.D.)

Law of Evidence and Criminal Justice
University of Birmingham, United Kingdom
2000

Doctor of Philosophy (Ph.D.)

Philosophy of Science
London School of Economics and Political Science
1994

African and Africana Philosophy, Evidence and Proof, Forensic Science, Ifá Literary Corpus

Undergraduate Courses

• Department of Philosophy
  • Forensic Science and Law
  • Symbolic Logic
  • Philosophy of Natural Science
  • Philosophy of Law
  • Epistemology
  • History of Africana Philosophy
  • African American Philosophy
  • Representative Thinkers
  • Philosophy of Religion; Metaphysics
• Department of Political Science
  • Introduction to Political Theory
• Department of History
  • Introduction to Social Justice
  • Policing and Racial justice.

Graduate Courses

• Department of African Studies: 
  • Democracy in Africa (Graduate Seminar)
  • Africana Philosophy (Graduate Seminar)

Yorùbá Culture

Yorùbá Culture: A Philosophical Account. Iroko Academic Publishers

This is a book about Yoruba/Orisa thought and practices. It gives a theoretical account of the nature, roles and functions of Yoruba beliefs in contemporary societies. The view is that the philosophical ideas implicit in Orisa Religion form the basis of Yoruba culture in West Africa, the Americas, and other parts of the world.

An African path to a Global Future

An African path to a Global Future

In this book, we have put together a collection of papers which applies African philosophical solutions to problems in areas of ethics, health, education, economics and criminal justice, both in Africa as well as the rest of the world.

Reason versus Ian Hacking’s styles of scientific reasoning

Reason versus Ian Hacking’s styles of scientific reasoning

In this paper, I examine Ian Hacking’s (1975; 1980; 1982; 1983; 1985; 1996; 1999; 2012) version of this no-invariant-methodology thesis. I argue that, just like Thomas Kuhn’s “paradigms,” Larry Laudan’s “research traditions,” and Imre Lakatos’ “research programmes,” Hacking’s “styles of reasoning” fail to give an adequate account of scientific progress.

Abortion in Islam: The Roles of Cultures and Virtues in Medical Ethics

Abortion in Islam: The Roles of Cultures and Virtues in Medical Ethics

This paper examines the roles of culture and virtues in medical ethics. It argues that principlism, which is the general approach to medical ethics in Western societies, is not comprehensive enough to fully understand how medical moral dilemmas are resolved in Western and non-Western societies. This is because principlism overlooks the importance of culture and virtues in the medical profession. To fully understand the nature of medico-ethical decision-making, we need to shift focus from principles to the virtues of the medical profession itself and the cultures of the societies within which medicine is practiced. I illustrate these claims with the example of abortion in Islamic ethics.

The Sacred and the Profane: Wisdom and the Practice of Healing in Òrìṣà Culture

The Sacred and the Profane: Wisdom and the Practice of Healing in Òrìṣà Culture

“Disease”, “health” and “wellness” are difficult concepts to define. One reason for this is that they express value judgments that are derived from specific cultures. Thus, I illustrated these claims with a comparative analysis between the structural elements of Òrìṣà/Yorùbà and Western medicine. Herein, I argued that in its journey from Africa to the Americas, Òrìṣà medicine has retained its sacred approach to health, disease, wellness, and wholeness. Specifically, this sacred conception of medicine is founded on two important pillars: (a) a sacred conception of the human person and (b) a supernaturalistic conception of disease and illness. The concert between these two essential pillars of Òrìṣà medicine require the reconceptualization of medicine and effective remedies in contemporary multicultural societies.

The Òrìṣà Legal Tradition

The Òrìṣà Legal Tradition

This article advances the claim that the Òrìṣà tradition is best conceived of as a legal tradition. Notwithstanding the fact that scholars have written extensively about the tradition from the perspectives of religion, philosophy, the arts, and many other domains of inquiry, I maintain that the extant scholarship has underrated the significance of tradition, and has almost completely overlooked the fact that the primary function of Òrìṣà is the improvement of social interaction through the governance and regulation of conduct—which makes it a legal tradition.