Bøger af Olufemi Taiwo

Legal Naturalism advances a clear and convincing case that Marx's theory of law is a form of natural law jurisprudence. It explicates both Marx's writings and the idea of natural law, and makes a forceful contribution to current debates on the foundations of law. Olufemi Taiwo argues that embedded in the corpus of Marxist writing is a plausible, adequate, and coherent legal theory. He describes Marx's general concept of law, which he calls "legal naturalism." For Marxism, natural law isn't a permanent verity; it refers to the basic law of a given epoch or social formation which is an essential aspect of its mode of production. Capitalist law is thus natural law in a capitalist society and is politically and morally progressive relative to the laws of preceding social formations. Taiwo emphasizes that these formations are dialectical or dynamic, not merely static, so that the law which is naturally appropriate to a capitalist economy will embody tensions and contradictions that replicate the underlying conflicts of that economy. In addition, he discusses the enactment and reform of "positive law"--law established by government institutions--in a Marxian framework.

Decolonisation has lost its way. Originally a struggle to escape the West's direct political and economic control, it has become a catch-all idea, often for performing "morality" or "authenticity;" it suffocates African thought and denies African agency. Olúfemi Táíwò fiercely rejects the indiscriminate application of 'decolonisation' to everything from literature, language and philosophy to sociology, psychology and medicine. He argues that the decolonisation industry, obsessed with cataloguing wrongs, is seriously harming scholarship on and in Africa. He finds 'decolonisation' of culture intellectually unsound and wholly unrealistic, conflating modernity with coloniality, and groundlessly advocating an open-ended undoing of global society's foundations. Worst of all, today's movement attacks its own cause: "decolorisers" themselves are disregarding, infantilizing and imposing values on contemporary African thinkers. This powerful, much-needed intervention questions whether today's 'decolonisation' truly serves African empowerment. Táíwò's is a bold challenge to respect African intellectuals as innovative adaptors, appropriators and synthesizers of ideas they have always seen as universally relevant.

An argument against the idea of the indigenous chief as a liberal political figure. Across Africa, it is not unusual for proponents of liberal democracy and modernization to make room for some aspects of indigenous culture, such as the use of a chief as a political figure. Yet for Olúfẹ́mi Táíwò, no such accommodation should be made. Chiefs, he argues, in this thought-provoking and wide-ranging pamphlet, cannot be liberals--and liberals cannot be chiefs. If we fail to recognize this, we fail to acknowledge the metaphysical underpinnings of modern understandings of freedom and equality, as well as the ways in which African intellectuals can offer a distinctive take on the unfinished business of colonialism.

Legal Naturalism advances a clear and convincing case that Marx's theory of law is a form of natural law jurisprudence.

Africa must be modern. Let me say it again: Africa must be modern. And it must be modern NOW; not tomorrow; not in the near future; not in the far future.... Put simply, Africa must embrace individualism as a principle of social ordering; make reason central in its relation to, activity upon, understanding of, and production of knowledge about the world, both physical and social, that it inhabits; and adopt progress as its motto in all things. The position just stated is rarely encountered in discourse about, in and on the continent or its Diaspora. On the contrary, no thanks to the militancy and stridency of the nativists, those who wish to celebrate African genius at adapting the wisdom of others and, by so doing, domesticate modernity for the benefit of Africa, Africans, and their life and thought, are practically shouted to silence or, at best, limited to furtive expressions of their preference.From the introduction

Why hasn't Africa been able to respond to the challenges of modernity and globalization? Going against the conventional wisdom that colonialism brought modernity to Africa, this book claims that Africa was already becoming modern and that colonialism was an unfinished project.