Doc1 PDF

NAME: Poello
SURNAME: Mosielo
STUDENT NUMBER: 222000914
MODULE: Philosophy 2A
INTRODUCTION
African philosophy although difficult to explain, has been around for a very long time. There have
been many debates about the credibility of African philosophy and many definitions of African
philosophy or what African philosophy might be, in this essay I will describe each of Oruka’s four
trends in current African philosophy using one word for each trend. I will also provide reasons for
why I chose that word and explain how it relates to or best describes the specific trend. In the first
part of my essay, I will be talking about the first trend which is known as ethno-philosophy, in the
second part of my essay, I will be focusing on the second trend in current African philosophy which is
philosophic sagacity, in the third part of my essay I will be talking about the third trend in current
African philosophy which is called nationalist-ideological philosophy, in the fourth part of my essay I
will be talking about the fourth trend in current African philosophy which is called professional
philosophy, I will then lastly conclude by summarizing everything I wrote throughout this essay.
ETHNO-PHILOSOPHY
In European or Greek philosophy, it is thought that individuality and logic are what makes
philosophy. Plato, for example, said it is not possible for a group of people or a community to be
considered philosophical. European philosophy is known for its independent philosophers, in
contrast, community is important African philosophy. In Africa, philosophy is brought forward and
accepted and never questioned by the whole community. In European and Greek philosophy, logic,
rationality and individuality are the requirements of philosophy, while in African philosophy, the
communal customs, songs, religions, etc are the requirements. The word that I choose to describe
ethno-philosophy is ‘communality’, I choose this word because in this trend, Oruka aims to challenge
the fact that African philosophy is only greatly based on European or Greek way of thought and to
highlight the richness and complexity of indigenous African philosophical traditions. In European and
Greek philosophy’s characteristics are logic and individuality while in contrast, African philosophy is
characterized by emotion, communality and intuition. Community is very important to African
philosophy, it is one of the most important aspects of African philosophy, because without
community, there would not be any African philosophy.
PHILOSOPHIC SAGACITY
Although Europeans think African philosophy to be primitive and lacking logic because there is a lack
of literacy and education in general, the credibility of African philosophy can be found in the people
that stay in Africa. The sages, who are men and women who have no form of education but have
important philosophical understanding on traditional African philosophy. In traditional Western
philosophy, written texts are critical and are what makes philosophy credible, African philosophy
does not have written text, it has sages, who are a source of oral proof, so when Oruka interviews
them, he challenges traditional Western philosophy. Sages are freethinkers who do not care or know
about traditional philosophy but are using their own reason and inborn insight. Although they are
uneducated, these sages’ thoughts and insights if or when written down and well documented
would make intriguing African philosophy. The word I choose to describe this trend is ‘freethinking’, I
chose this word because the traditional men and women who are not influenced by the already
established traditional and communal thought are freethinkers and important in the defining and
establishing of African philosophy. The wisdom of these freethinkers challenges the dominance of
written texts in traditional Western philosophy, sages guide their judgement by thinking freely and
through the power of insight.
NATIONALIST-IDEOLOGICAL PHILOSOPHY
In this trend, emphasis is made on the need for philosophers in Africa to develop philosophies that
stick to the cultural and historical scene of Africa, which will promote unity. Politicians are coming
with ideas of the reconstruction of African countries in a post-colonial era, these politicians tried to
make the African traditional values valid, in the building of the new African states after
independence. The word I choose to describe this trend is ‘communalism’ because it is one of the
values the statesmen acknowledge as truly African. The politicians are not claiming that this
philosophy is theirs, but they are saying it is that of the whole African community. This philosophy is
aimed at bringing to light the political and economical problems the African community is facing.
PROFESSIONAL PHILOSOPHY
In this trend, there are ideas that come from teachers and students who have received a formal
education on philosophy, usually from Western schools. The teachers and students claim that
although there are differences within African philosophy and Western or European philosophy, they
are not racial differences but cultural ones. According to them, any type of philosophy is and should
be considered philosophy no matter where its from, philosophy should not be motivated by region
or the colour of people’s skin (race), which is why I chose the word ‘diversity’ to describe this trend.
The trend embodies works by both African and non-African people who studied philosophy
professionally, there is diversity among them and philosophy as a whole, there is no segregation
between the two, both are equal, and both are credible sources, despite race, region and race.
CONCLUSION
All in all, in this essay I have spoken about the four trends in current African philosophy, namely
ethno-philosophy, philosophic sagacity, nationalist-ideological philosophy and professional
philosophy. In each trend I have given a description using one word for each trend, namely
communality for ethnophilosophy, freethinking for philosophic sagacity, communalism for
nationalist-ideological philosophy, and diversity for professional philosophy. I have provided reasons
for why I have chosen that particular word for each trend and explained how it relates to or best
describes the specific trend.
REFERENCE LIST
Hallen, B., 2010. “Ethnophilosophy” redefined?. Thought and Practice, 2(1), pp.73-86.
Mosima, P.M., 2016. Philosophic sagacity and intercultural philosophy: beyond Henry Odera Oruka.
Philosophic sagacity and intercultural philosophy: beyond Henry Odera Oruka, (62).
Hapanyengwi-Chemhuru, O., 2013. Odera Oruka's Four Trends in African Philosophy and their
Implications for Education in Africa. Thought and Practice, 5(2), pp.39-55.
Hapanyengwi-Chemhuru, O., 2013. Odera Oruka's Four Trends in African Philosophy and their
Implications for Education in Africa. Thought and Practice, 5(2), pp.39-55.
Oruka, H.O., 1983. Sagacity in African philosophy. International Philosophical Quarterly, 23(4),
pp.383-393.

Doc1 PDF

Uploaded by

Copyright:

Available Formats

Doc1 PDF

Uploaded by

Document Information

Original Title

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

Doc1 PDF

Uploaded by

Copyright:

Available Formats

NAME: Poello

STUDENT NUMBER: 222000914

You might also like