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摘要:即将在非洲就业的传播新闻系学生们,却在学习着罗马和希腊文明,这不是偶然。文化种族主义依然存在。本文作者通过实验的方式,为传播新闻系的学生们传授非洲文化,探讨相关课程对他们的影响,将文化问题转换为了新闻伦理学问题。
While recognising the dynamism of culture, this article is premised on the view that changes in culture do not preclude continuity (Karenga, 2004:24).
Also, this author is conscious of the fact that, as pointed out by Tomaselli (2003:428), in discussing African culture, caution must be exercised against the reductive assumption that all practices on the continent can be reduced to homogeneous sets of continent-wide social and African cultural values. This debate is explored in some depth in Tomaselli’s chapter on Afri(Ethics) in the first section of the book. In appreciation of Tomaselli’s caveat, Gakwandi (1996:182 – 183) observes that “[a]lthough Africa’s cultures and languages overlap and enjoy certain commonalities, especially at sub-regional level, the differences cannot be wished away or ignored”.
Since in his definition of African culture, Asante (1996:4) says it is the sum total of African philosophy, ideas, and artifacts, there is a need for a brief discussion about “African philosophy”, since, as in the case of African culture, there are conflicting positions. Hountondji (1996:53) argues that “African philosophy, like any other philosophy, cannot possibly be a collective world-view” but “can exist as a philosophy only in the form of a confrontation between individual thoughts, a discussion, a debate”. Emphasising his assertion, Hountondji (1996:76) observes that there “is no philosophy that would be a system of implicit propositions or beliefs to which all individuals of a given society, past, present and future, would adhere. Such a philosophy does not exist, has never existed”. Hountondji (1996:62) defines African philosophy as “a literature produced by Africans and dealing with philosophical problems”.
There are those, on the other hand, who argue to the contrary. Wiredu (1980:16) observes that a “fact about philosophy in a traditional society, particularly worthy of emphasis, is that it is alive in day-to-day existence”. Wiredu’s assertion finds expression in Obenga’s (2004:220) observation about the ancient Egyptian society in relation to that society’s guiding philosophy known as Maat. Maat is defined as “justice, a way of intelligent, conscious living, a concept at once ethical and speculative, a logos”.
In line with Wiredu’s argument, Obenga (2004:220) points out that “ancient Egyptians, whether they were kings or ordinary persons, lived under the imprint of Maat, Justice-Truth, the one way to true happiness, peace, beauty and the intelligible life”. It could be, as Hountondji asserts, that there may have been and continue to be dissidents in African societies, who deviate from the norm, but that does not discount the existence of such a 本论文由英语论文网提供整理,提供论文代写,英语论文代写,代写论文,代写英语论文,代写留学生论文,代写英文论文,留学生论文代写相关核心关键词搜索。