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2 Dialogue and Universalism

2 Ebijuwa T.

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The Public Sphere, Deweyan Democracy and Rational Discourse in Africa

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Ebijuwa T.

Dialogue and Universalism

2021

nr Special Supplement

67-81

The quest for a decent political order in many societies is imperative today because of the heterogeneous nature of our social existence and the complexity of our ever increasing socio-economic and political experiences. Since the public sphere is a domain of freedom exemplified by dialogical engagements, the outcome of such encounter must involve the intelligible thoughts of all discussants with the sole aim of dealing with the concerns and commanding the commitment of all to the decisions reached. In this study, it is argued that Deweyan democracy as an alternative theory of rational inquiry is relevant for engaging the present sordid condition of many Africans democratic practice and policy outcomes. As a rational procedure, it is averred that John Dewey􏱄s emphasis on epistemic properties of democratic discourse makes the proceduralist account of democracy superfluous and exposes the weakness of the content of democratic discourse in political actions and decisions. The study also contend that given the consensual state of Dewey’s epistemic thought, Jurgen Habermas theory rather than expanding the space of epistemic democracy stifled it because of his insistence on the force of a better argument in the resolution of conflicting concerns of dialoguers. The study therefore, argues for Dewey􏱄s democracy as an alternative mode of political order since it does not undermine the views of the citizens but gives room for the activation a certain set of attitude that can challenge prevailing opinions and accepts the views that do not embrace conventional wisdom􏱈a procedure that is necessary for the growth and development of our democratic space.

Culture, Identity and Human Values in Africa

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Ebijuwa T.

nr 2

175-187

Without glorifying any cultural standpoint I argue that the best model that accounts for the interests and aspirations of Africa cannot be that which promotes and emphasiz-es traditional ideas since such a model would be unnecessarily insular and prevent us from engaging the aspects of our cultures which are needed in coping with Africa’s challenges. I contend that this does not amount to an imposition of any form of metanar-rative but rather to critically engage those forces that are detrimental to survival and social stability.