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M? And if we m? We can define Africa? in philosophy? breeds?: Pedagogy of the policy

MICHAEL KARIUKI – 0721 666 098, mickariuki @ yahoo. com M? If we am? eme devel? Africa go? in philosophy? breeds?: Pedagogy of Wisdom 1986 Njoroge and Bennaars, published philosophy and education? l? in? n? in Africa? water text for students of education? l? in? n. From the Publisher? N? t? to book him? ? Days? intellect? ln? aridity in the field of philosophy? education? l? n? in Kenya. Even? EKL,? Only text books e p? Edmluva? I? Water. D much? Le? It? J? is proposed? model, and summarized in t? This book is intended? woman as a design concept? n? r? the MEC for? development education? l? vac? African philosophy (1986: 92). The model is st? Le un-dicoba. pap? R I argue Keynote?, Arrests? MCO t? EBA resolution? Check for non-normative? plague? ln? imperative and the r? free experience? agents. ZAT? MCO we sweat? Should I create? It philosophy of education? L? N? are we? le necessary? Africa does not sat? Applicable as? Until we m? T? Deck? after? want? capabilities. Problem? M lack of education? L? Vac? S philosophy education? L? Vac? philosophy with n? entitled the Philosophy? breeds. M? Ly to b? T you? Knee in technical? philosophy and in? deck? education? l? in? n. Two disciplines? N, mus? b? t met? ny one. To ‘Meet? With roll? one, ‘What? mean?,? e philosopher educated? l? in? n? mus? include both technical? and philosophical? knowledge about education? l? in? n? in the region, nen? terpisahkan academic? ch professional? to?. Philosophy? Breeding is an expert? term? n the center of philosophy and education? CH? d. Jin? My words, we should? If m? T academic qualifications? as a philosopher, u? technical teachers? a specialist? education? l? n. lack of ‘meet? N? one ‘of the two regions?, should? ly kl? we blame the lack of resources? in t? this area. Does this mean?,? Children who? are m? n? Not? ide? l is Nau? t it?’s Disciple? NY. Exist? dv? category for? teachers? philosophy of education? l? in? n? in Africa, is it?? Not? ide? ln?. generalis and specialist first? As profes? ln? no philosophical teacher? from? pros. Last? is an academic? philosopher without education? l? in? n. Okay?, As Plato would m? La b? T excluded? En, au? In? The abbot? En? That philosophy in the way? Breeds. generalis philosophy of education? L? N? will be a general? principles, c? and le? Ely education? l? in? n. Technical? philosophers? the philosophy of education? l? n? is p? When? abstract? and nen? associated with the problem? we ka? dodenn? profes? ln? u? teachers? in? round. Last? charged with defiance? of n? idle speculation pa? e, the last one? wed? tions charged with? n of the? public. African model? in philosophy? breeds: Pedagogy ;

Pedagogy of wisdom worth? c? on two feet? ch – one foot planted in the philosophy of Sage and other? Pedagogy of the oppressed? ch – ob? legs ko? Women in concept? ln? model for development? African? in philosophy? behave as diartikulasikan according Bennaars and Njoroge (1986, 88-89).

pedagogy intelligence or intelligent? pedagogy developed as a “force? the p? EKON? n? p? justified? initiative? t Sage Philosophy Project Nairobi? wheels. As Gail ground? Presbey mind? M you? E after? Te? N? impulse to be warmed? only? project wise? philosophy – defense against a skeptical European-Americans? n? who? your mind?, Africa to nem? e afford to philosophize – a P? When? mal?. Pot? EBA for the Study of African? Ch wise? S maj? benefit? ch from their wisdom, both in Africa and duties? m sv? t?. So? I suggest? UA?,? e intelligent? title should? l b? t problem?. A? There is any good? d? water views? it on a country? Aunt d? ignored in such wise? philosopher, d? One would nyn? m? lo b? t show the philosophical? him we? len? can naj? tv? everywhere-in? en, ml? de? EAM? urban? ch Africa so?. As such?, Philosophy will b? T? Ce relevant? for? Life people? and? ce sv? button will UKL? data and sd? years St? experience? gained by? ij? c? in Africa. Gail kz? In? Ru,? E proctors? E,? E good?, And so? E philosophies and over? Le grow smart? and statutes? n that? Us? thoughts t? s who? CHT? j? extension? en?, his pr? ce ratio? e define the term “wise?” and “philosophy wise? ch” in the future. Pedagogy policy? was chosen? here at mo? n? p? nose to the development of philosophy in Sage p? pad? African? in philosophy? breeds. Njoroge and Bennaars (1986, 1998) arrive la kz? In? Ru . . . r? sword uva? ov? n? about education? l? in? n? philosophy, the n? Africa should? La b? T. In this model, we have identified? You? I r? Text? area, one of them? ka? d? var?? from? jmy specific? s function? technical “s philosophy, speci? ln? p? degrees in philosophy at? breeds and specific? trends in Africa? philosophy. Areas noted are: Ethnophilosophy? As education?, Phenomenology Africa Education? L? In? N? Education? L? In? N? Discussion African and African? ? As education? Filosofis anal? Y. author (1986, 88) m? it b? t ‘normative? r? sword of the city in Philosophy? farms in Africa. “Well, they? Kaj?,? E (1986, 89) Te …? With m? EME status? T, what would m? Lo b? T Home ? m feature? the problem? m Africa? s Philosophy? breeds, and so m? We can dos? move MODEL done? esp? CY Philosophy? real breeds? n? Africa? ch. < ; / p> For this model the uv? domit two? krit? ria or conditional? mus Makes A City? b? t met? NY, technical “and Africa. The use form it? krit? ria” African? philosophy of education? l? n, pr? vo b? t uzn? n as real? n? Technical? (IT) should? La uk? Arrests, the same function as the technical? p? degrees in philosophy? “farming” (1986, 89). Exist? ? You? And technical functions? His philosophy, critical?, Rationalization? Ln? and speculative? fenomenologis (1986, 23-24). According? Fourth? It functions ka? D? from? you? p? output? the philosophy of education? l? n, implika? n, eksistensial critical? and analysis? p? degrees (1986, 89). In relation to krit? Ria or conditional? Makes A City, is t? African EBA? African? philosophy ‘should? la var? et characteristic? philosophical tendencies? him we? len? in Africa ‘(1986, 89). Njoroge and Bennaars (1986, 1983-1989) described? You? And trends in African philosophy? ethno-philosophy, Ka? d? trend in philosophy, culture, philosophy, politics and form? ln? philosophy. is sp? equality? n the answer? daj? c? function from? you? technical “s function? philosophy. sm? with? you? i r? text? p? outputs to Africa? philosophy of education? l? n? are: ethno-philosophy sp? equality? at the office? speculation about the d? results of p? African outlet? Philosophy? Breeds: Philosophy of Culture fenomenologis sp? Equality? With the decision? M functions eksistensial p? Output: policy? Philosophy sp? equality? n? to Decide? c? critical function? p? output, and p? Idalah p? r form? ln? analytic philosophy? the analytical function? p? degrees (1986, 89). why m? We can identify “? You? I kl? Ov? area, is t? EBA deals with? VAT, which? m? e b? t Naz? in? n from? Keynote? … of philosophy in? really breeds of Africa. “This is ethno-Philosophy? Breeds, phenomenology Africa? Education? L? In? N, criticism and analysis? Zu African? S education? L? In? N? African? Philosophy? Breeds. [1] kausalitas In Aristotle’s philosophy that comes up is a source of technical? s function?, arrests? MCO trend in the form? ln? philosophy of Africa are a source of Materials? lu. form? ln ? and mother? ln? principles of co-konstitutif zp? cause much?, African nature? in philosophy? breeds true? like?,? EVR? MCI Njoroge and Bennaars. As Wittgenstein (1981, 2 14). “What is the giant? experience is that? e? expenditures vztahuj? c? to Sat? ur? it? m zp? manner, “the” picture “of reality (2 15) .. In the form? giant? zk? reality ‘photographer?. . . install? n. . . with reality. . . achieved? en? spr? vn? until the picture is m?? tkem what reality should? la b? t. (2 1521) .. Njoroge and Bennars r? Sword is m?? Tkem what is considered? Ov? Well as African? in philosophy? breeds. platonic? ‘St? EDN? Time? M run “/ strong> / p> model is designed? En? Njoroge and Bennaars not work in practice. This m? E b? T zp? Headedness caused by “a model? Cn?” (1986: 78) is SPR? Vnou combination education? L? In? N? the technical? philosophy and practice as a profes? ln? teacher (B. Ed). Dal? the development of Africa? his philosophy of education? l? n? you? requires specialist? knowledge and skills in Africa? philosophy. African? philosopher mus? b? double t? Shebna? compared to PR? m? ru in? technical teachers in philosophy? a specialist? educator (1986: 77-80) is similar? (Plato folk? Republic Book V 473d), observe? N,? E M? One hundred is disabled the m? t break from? Poor? ch. . . is disabled if the philosophers? As a rule kr? hunting? in m? hundred, or those that we now? vol? me kr? l? and VL? dc? and really just study philosophy, until it is, politically? power and under? years of philosophy, and r? text? properties of these watch? one another? pr? MV? power of exclusion? the en d? l? n? so. If m? Me clearly? City, never grow a mo? activity or sleep? it sv? of TLO. Plato to parafrase Njoroge – Bennaars m? Eme held? E: Ke? And it? Philosophy? Breeds, with the? Exception of African philosophers? u? and it? research in education? l? in? n? from? positives, or t? s who? at? philosophy of education? l? n? and really know? d? t enough about philosophy, while it is technical philosophy? s knowledge? and integrating education? l? vac? Educational Philosophy? l? n? in Africa and many in? enc? who? are nyn? hunt? navz? fine with the rule? ly excluded? en direction from? sn? his hand vt? this area. If the model proposed actions? African? in philosophy? farms will never be possible? activity or sleep? it sv? of TLO. Plato in st? EDN? Time? M-term collection includes a logical link technical? education? l? n? philosophy and in philosophy? dy education? l? in? n? in Africa. Bl? Zk? term? n technically? African? ch philosopher who? was it? profes? ln? i. e. the philosopher? ENEC terintegrasi good philosophy? Technical? a specialist? education? l? in? n. This is the kind of over? Is possible? Tion of African development? Ch in philosophy? Breeds. D? Ky vz? Cn? As m? Eme maiden name?? It African? in philosophy? farms. Pedagogy wisdom we? Flax? experiment? ln? African Philosophy? from? you? trend? in Africa? m philosophy key? n Njoroge and Sage Bennars This philosophy is disabled? included in the price, nen? Oder Oruka (1990: 16-17), in? Including? r? text? ch trend? in Africa? m philosophy. Are available? You? And trends in Africa? philosophy key? to Oruka (1990, 13-20), namely, ethno-philosophy, wisdom, philosophy, philosophy-nationalist? ideology and profes? ln? philosophy. To Oruka (1991.43) ‘intelligent? p philosophy? i? el as t? et? alternative “, which? le? among philosophers? peoples? or (ethno-philosophy) and ‘critical? discourse is to write? no’ or a (professional? trend) wise? philosopher ‘Show the? for real? tion,? E Africa m? as traditional? n? of wisdom? publicly? and privacy? critical? Philosophy? is dealt with? n?. “Sage philosophy used here? ita model in the analysis? y fenomenologis Njoroge – Bennaars in order maiden?? it African? in philosophy? breeds. As a model Njoroge – Bennaars Africa? in philosophy? breeding is t? EBA worked in points twice? t, first, technical? methods of philosophy and trends in Africa? philosophy. Devel? go pedagogy of wisdom, phenomenology is to select the technical “s function? philosophy, arrests? MCO philosophy is the wisdom of a philosopher? or wise? trends in Africa? philosophy, ranging from two new? ch district? in the field of education? l? in? n? philosophy you? lo transpired? e Africa, pedagogy of wisdom. Banking?

versus problem? mp? constitute a Pedagogy intelligence was affected? on pedagogy oppressed? ch. Paulo Freire, Brazilian? teacher devel? go trend in philosophy in? farms called? Thin? intermittent? s Education (1972). Pedagogy Thin? Intermittent? Ch ‘n? Machine … d? le? it? Discover … from dehumanisasi. “The biggest? T? M problem? Mem” from Thin? Intermittent? Ch pedagogy ‘is this: How m? E Thin? Intermittent? Ch as divided? Lit, are not? Serious? Below? Years to develop their teaching? exempt? ‘”Pedagogy is p?? Safe area? Pressure, etc.? EDM? TEM reflection of the Thin? Intermittent? S and the t? It? Scales p? Ijdou at St.? Involved? To fight for their liberation?. And from? t waist? that pedagogy is a ud? Lal again ‘(1972, 25). pedagogy oppressed? s criticism is traditional? n? education foundation? en? to u? obligee for? teachers? play? dominant? role arrests ? MCO students passive?. In traditional? n? pedagogy Freire identifies two? against? days? dialectical? p? ly, redemption? is? ovatel? – who n? happened to be in? teachers, and slender? intermittent? ch – who ? are students. U? teachers? are dialectical? opposition? a student-at? teachers? VP? pad? student notes? n, but not knowledge, m? is considered Tabula think. Freire use ? it? analogy of a bank? him to reveal ten pedagogical sector? mea? n? attitudes and practices that? mirror oppressive? together? company as a whole “(1972, 46-47). U? Teachers? p? reindeer? as d? props?-bank”dengan to help? bank? him zp? Soba nadvl? dy. Freire board? pedagogical? paradigm that? replaced by ‘for? elem done? Deposit education? l? in? n. . . p? constitute a problem? ms him? even in the world? s relations? ch with St? tem ‘(1972.52). This is so? referred to the loosening? n? education? l? in? n? ‘The warehouse? D? cognitions of the AKC? not transferrals information ‘(1972.53). ‘The practice of p? Edstavuj? Problem? m education? l? n, first search? e? en? u? teacher-student contradiction. dialogis relations – is necessary? for cognitive ability? act? ry to cooperate? or P? even? clade t? it? knowable? object – the file is disabled mo? n? (1972, 53). Iconoclasm? Bank? Education? L? In? N? Allows? Uje freedom ‘critical reflection also? Teachers? And’ students kp? M? His creation ‘in? Home? And critical? From ? sah into reality. “(1972, 53-54). To contrast ‘bank? education? l? n? … and … p? edstavuj? Problem? m-educated? l? vac? “Freire (1972: 56-57states … these two concepts education? L? N vr and practice? MCI anal? Y p? Ich? Zej? To? Forces? Of conflict education? l? in? n?. banking?, mythicizing real? tion, education? l? n n that? s real? tion?, who? explain? tluj? as people? in the world? t?, problem ? m-p? represents the? mo Sat? for? al de-m? TUS banking? education? l? in? n decreased. dialogue, problem? mp? edstavuj? education? l? in? n is necessary? increase? dialogue it p? imagine the reality of events cognitions bank? he educated? l? in? n?. zach? from? students as objects of assistance, problem? mp? edstavuj? education? l? in? n one d? l? critical? ch thinker? banking? work? Thread education? l? in? n?. TVO? anger and domesticates intensionalitas pov? dom? insulation? dom? from St.? that, right? e odm? tnut? call ontologis d? jin? ch in humanity? ce people?. Freire is ODM? tnut? that? at all? women? bank? he educated? l? in? n? Liberation ? from ‘otoritarianisme and independently? intellectualism’ for? n s ‘in’ here and now? “what? is a situation in which? is immersion? them women, from whom? ch appeared authentic? …. In this mus? vid? t their country? ur not? in the en? invite, and should not be m? thread, but only as a block – and so ‘(1972: 57-58) <. p> ; Pedagogy policy is to maiden name?? it African? in philosophy? breeds. hits a critical reflection about pedagogy? ch potency? lu Africa, as Freire notes? critical Directions? reflex ‘action’ in the meaning? e ‘actions and? scales are appearing? they? same time? “(1972, 1999).

Oruka Oder (1991: 34 ) identifies two types of intelligence? s in Africa, namely, the wise? has wisdom? philosopher. discovery in Kenya shows? e exist? two? mainly?? sti wise? philosophy? . One of them is intelligent? people? who? your mind?, and when? enough information? and edukatif, does not? ilo celebrate the wisdom beyond. wise? as if they were not able or p? n? utilized? ? t sv? owned? before? Vistula? critical? we? len? d? in? Check for the people. Thus, of outstanding? c? contrast kt? m wise?, wise? philosophy. The first? of them is the master policy, arrests ? MCO type? EA specialist wise? philosopher in? how wise? is disabled, what kardin? lp? convincing? d? en? and wisdom it together? VIRTUES, but he d? Lal assessed? before? Vistula what is d? le? it? for those who? considered? UA? obviously up for? ejmost. Well, arrests? wisdom MCO wise? ch is? t? first? after? ad? Rove? philosophy? e philosophy is the philosophy of smart? the Second?, reflection and evaluation? rationalization of what is stated in the first? m sequence. What is stated in the first come first for m? ad? is SM? no? n ch d? in? ry-bevel? cum-and practice? “. p> Oruka (1991, 37) domn? in?, ? e ‘m not it? t? days? sage Africa is modern? education? l? in? n’ nap? example Nyerere. To b? t wise? “people? should? if b? t wise? able and utilized? t? e wisdom in favor? s Com? accessories?. “” Beware of? Research, nen? wise? seek wisdom, by definition, philosophy, but naj? t philosophy of wisdom, it is , naj? t p crutch? epsat them “crutch? ka t?’s agony, as philosophers? and sages. the same function: they use? with roll? abstract? we? len? to understand? and? e? en? politically? ch r? zek human? him? life “(1991, 41) Abrasion Oruka. (1991, 34) to the reconnaissance? pr? ce Kenya A. ‘Home? mc? hem is naj? t philosophy or traces Traditional n Africa? philosophy …. talk to smart? Life …. express? P? i DHANANJAY? flax? to him? “one made? d? le? it?? el studies wisdom? e ‘(1991, 41). Nicm? n, soon? le? it? j? employment projects? en? at Sage pom? h? strengthen or ODM? tnout populi? rn? statement?,? e’ real ? n? philosophical? we? flax? “don ‘t have? m? city in implicit? argument that traditional? n? African?’? e’s’ existence in modern philosophy? Africa.’s W? water in place? from? will win? ch ideas? Africa “(1991, 34). extractions t? these views? m age? eb? t determined solely VP? pad? detected? t? n? traditional? n? Africa host the wise? philosophy of this project? sp? n for ur? en? intelligent? philosophy (natural? ch Didaktik of wisdom). in Kenya, ZAT? MCO right? distinguishes? it from t? CH catch? peoples? (people? with wisdom? EA ) (1991, 33-34) .

European? dot? woman with ODE?? in pr? or Mullin J (1965) attempts to ‘d? line-line t pr? guide to … k? es? Christian? apo? tolsk? in modern? m Africa ‘(1965, 3), Mullin (1965, 32-33) . contrasts with the mentality of European? it mentality Africa ,? said she,? e:

Africa diskursif not: Affair d? l pr? nothing about? Sudek , that is we? Lenka inductive? not? deductive? and analytical? we? len? is: intuitive? and synthetic? …. This is different? n? from Europe? s mentality, am? ly to b? t respect the ? NY themselves? …. One? MZD? consequences of? this? round? thought, a group of impressions, feelings b? et p? ed n at the output of the? Keynote? problem? … we in? ce d ? le? it? d? loss is a preference.? weight of an abstract? concrete, and the people? in? status in Europe …. u? teachers? who? are you? knee in deductive? we? len?, Communicate Us? thoughts and zp? right, in? nen? mo? n for Africa to assimilate. They do not have? n m? st? health? m mind. : ; wise? Philosophy Education d? lat smart? intelligent? people? who? Move? in a draw? in? n Philosophy? wisdom.? often ‘at? products and re-evaluated? var?? philosophy of culture . sages who? owner? tend to review? critical philosophy? their culture ad? in? ru model? positive? “utilized? with roll? with? lu sense to produce the system? in his system? him, and that model? commercial interests’ (1991 49) wisdom .. first come first book of philosophy of culture Commons. “This is totally us! thoughts and arguments? the truth? and ideology in? lky against the”smart? people. sc is a specialist? hem clarify and make sure about it …. explain? Tlen?, or thought? e NEP? ekro? il points up? in? ry given? culture of the city “(1991, 49) wise? philosopher. is critical? reflection on first come first m sequence culturally? philosophy is ‘critical? revolt against the first? m after? ad? suitability and anakronisme’ .. first come first from? vit appropriate? communes? ln? honor, wisdom, skeptical? philosophy is to use …? it? d? km water? ru. The first? after? ad? is a horse? n, and? ist? ideology, race? him? du is generally? unbiased? and rasionalistik.’s approved? len? is presented as indicative? n? ratiocinative and not as b? h-send (1991, 49). in? ce divided? between ob l? ma brilliant? Cover (1991 36)

Smart? people? the experience? gained by the cult? e in? publicly? ch m? century, the habit? etc.? convincing? d? en? St.? his people. Um?? st or describe them much power?. Nicm? n, he not improving? en? critical? r? uploads on them, or are unable to monitor the contradictions that? dr? wise? philosophy. as wisdom? Mo? n? with experience? gained by trade and values? m Com ? accessories?. His chief? m? around is to critically evaluate and recommend? Check for in terms of allow? n n communes? ln? pressures, only d? in? ru and values? for? ly screening of W? justified? n? it. folk-wise? is the key? the consistent inability odd? lit from assured? t? n opinion is a tendency common? properties and are p? ready p? accept? it? i? t? wisdom, where the tests? ej? EA n ro? n intellect? ln? philosophy wise?. On the other hand, m? e odd? lit d? in? interference from own community?-evaluated?, rationalization, and even criticism of W? in? ry to m? can enjoy a game of intellect? ln? dialectic, and the interviewer. “p> Mullin is a ZEV? eobec? rate? n? Africa? in mentality? st African collapse? wisdom people? mind?.. Is it wise? philosophy capable?? syllogism scales in Africa and in the? publicly? ch literacy and pre-literate?. “It is possible? n the news? communities both in pre-literacy and literacy ‘(Oruka 1991, 37). To b? t wise? it, b? t philosopher “/ p> Pedagogy Pedagogy wisdom Help? philosophy to analyze IT fenomenologis two at? teachers? typology based? en? two paradigms Oruka is intelligent?, philosophical? and wise? ch people?. This? forces? n st Njoroge – Bennaars (1986) model or a design concept? n r? MEC for Africa’s Development in philosophy? breeds. p> folk? ch versus

Use? in? n? fenomenologis anal? y m? eme p? il? kat impacts t? these two sacred? ch about? and philosophical-wise?. for u? obligee that comes up is very d? le? it? memberdayakan and students to p? em? He lies alone use? in? pedagogy at the? example? student together? accessories? St. ..? t? d? in reconnaissance? s work? to?, role of the tenderer to ky birth? assistants in their efforts to? e? en? problem? him. t? da is the connection? with re? ln? m? life problem? us. folk? ch-folk? ch-wise? points for u? teachers, who? recycle star? script. They do not have? update them dictate notes? Directions for students who? about? ek? with roll?,? e passive? p? Recipient. u? obligee has not managed? ilo pedagogical challenge? Theory and practice in the areas? owner? ensure that students p? and testing? ce remember to tell? Directions .. like u? teachers fear? et? en? and have not? ILO self-critical?. folk? ch-u ? teachers utilized? in? bank? education, arrests? MCO philosophers? for? teachers? use? with roll? pedagogical? e? en? problem? m > In the movie Sarafina Mr.? nap? Masumbuka example, in philosophy? teachers pengganggu? ihadlo student? branches? it think Decide? c? r? beds. Traditional n birth? assistant regeneration? rocks refreshing prices? and emancipation of the student? as active? pembelajar demystifies Outline stratified? you? istit .. u? teachers, who? replaced it is p? asset at? obligee folk? ch. He could at best? mp? pad? Force-and Oficial? ln? narrative? mempopulerkan repressive pedagogy? African apartheid? students. U? teachers? mentransmisikan fossil? ch mechanically pre-packaged? we? no critical thoughts? reflection. One? dogmatic about u? teacher has not managed? ILO to escape? pressure supremasi dominant pedagogy? b? l? apartheid Ji? n Africa. Z? on? r Model according to Njoroge – Bennaars may b? t use? ity p? iv? development the African philosophy? pedagogical? education? l? vac? policy. is the product model and the dock? arrests;? e pragmatic? and relevant? for Africa? in philosophy? breeds. There is in? ce in education? l? in? n Africa, vn? wise? explore the philosophy and logic? from? in? ry to improve? en? in? teaching / u? en?, philosophy? farms especially in Africa? on to? and, Sage philosophy. memoles productive design concept? n r? MEC for Arts? education? l? n not just in Africa but also elsewhere in the Critical? anal? y pedagogical? theory and practice to ud? lat, n? litter from one given? ch mo? n ch m between Sage’s philosophy? e relevant? after t? to? dom? c? Oruka ch .. It shows mo? n? p? sp? age philosophy Sage ( to kated? e philosophy) in? behaves philosophy (in the union? as education?, Jr.? de? ea Foundation). , ; Literature Freire L, (1972) Pedagogy Thin? intermittent? ch “/ span> according to Myra Bergman Ramos, Middlesex: Penguin Books <. / strong> Mullin, J. (1965) C? rkev Catholicism in modern? Africa, pastor? ln? theology, London? n: Geoffrey Chapman. Njoroge – Bennaars (1986) Philosophy and education? l? in? n? in Africa? water in the body for education? l? in? n? student? Nairobi . Transafrica “; / p> Oder O (1990) Trends Kontemporer. Nairobi Africa? philosophy. Shirikon ________ (1991) Sage Philosophy: Traditional n and modern? thinker? debate on African ? Philosophy in Nairobi. acts