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  • The African Philosophy Reader

PLS1502 EXAM PACK 2024 Latest exam pack questions and answers and summarized notes for exam preparation. For assistance call or W.h.a.t.s.a.p.p us on +/ 2/ 5/ 4 /7 /7 /9 /5 /4 /0 /1 /3 /2 .

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PLS1502
EXAM PACK

, lOMoARcPSD|21997160




PLS 1502- AFRICAN PHILOSOPHY

OCT/NOV 2016

SECTION A

1.1 Identify 3 sources for the term Africa as discussed in Study unit 1. (6)

The Mediterranean provided a platform for cultural interaction between and among the Romans
and the Greeks..That was to be known as North Africa. This was the platform for cultural
interaction between and among the Romans and Greeks, the peoples of North Africa and the
Arabs. This cultural interaction in the Mediterranean cultural space that the name Africa imaged.
Secondly, it was in terms of the interaction and relations between the Greeks and the Romans on
the one hand and the people of North Africa on the other. Thus it is clear that the name Africa is
a description of the Greek and roman experiences of the continent’s climate.
Lastly the term Africa speaks more of the west European historical experience with the people of
the continent and much less of these people’s experience of their own self understanding. In
other words, the history of Africa is mainly the history of the story of the peoples of the
continent about themselves.


1.2 THE GREAT SHORT-COMINGS OF THE ETHNO-PHILOSOPHY IS THAT IT
DERIVED NOT FROM THE CRITICAL BUT THE UNCRITICAL PART OF AFRICAN
TRADITION (OROKA,2002 50).
RELATING TO THE ABOVE QUOTE, CRITICALLY DISCUSS H. ODERA ORUKA’S
FIRST TREND i.e. ETHNO-PHILOSOPHY WHICH HE EXAMINES IN HIS ARTICLE
‘FOUR TRENDS IN CURRENT PHILOSOPHY’ (2002) (12)
Oruka’s classification comes from the English –speaking side and does not represent
Francophone African philosophy in his classification. The four-fold classification is as follows,
(1) ethno philosophy (ideas of philosophers who try to reconstruct a traditional Bantu or
indigenous world view. (2) Sage philosophy (ideas of African sages on selected philosophical
issues) (3) nationalist ideological philosophers (ideas of politicians on the social, cultural and
economic reconstruction of African countries in a post-colonial era and (4) professional
philosophy (ideas of professionally trained students and teachers of philosophy in Africa.

, lOMoARcPSD|21997160




Oruka’s shortcomings are dealt with in an abstract way..He does not give examples and thus
does not classify specific philosophers. This leads to a further problem, of who belongs to which
category. For instance ‘negritude’ looks as if it belongs under ethno philosophy, but Senghor can
be seen as a professional philosopher. The category of professional philosopher may thus be
questioned because it is a different kind of category from the others and too hospitable.
Different approaches are put there in spite of radical differences.
According to Oruka, there is no radical difference between European and African philosophy –
philosophy remains, irrespective of where it is being practiced. This is off course not an
acceptable view. Oruka distinguishes between philosophy and what he sees as quasi-philosophy.
They think that ethno philosophers can present to the discourse of African philosophy both
interesting and useful material on which to draw for analysis of the traditional and cultural
manifestation of African existence. They indirectly suggest that the ethno philosophy category
should have had the more positive label of cultural philosophy.
Furthermore at the time that this article was written originally, sage philosophy was not much of
a trend.
Oruka’s classification comes from the English –speaking side and does not represent
Francophone African philosophy in his classification. The four-fold classification is as follows,
(1) ethno philosophy (ideas of philosophers who try to reconstruct a traditional Bantu or
indigenous world view. (2) Sage philosophy (ideas of African sages on selected philosophical
issues) (3) nationalist ideological philosophers (ideas of politicians on the social, cultural and
economic reconstruction of African countries in a post-colonial era and (4) professional
philosophy (ideas of professionally trained students and teachers of philosophy in Africa.
Oruka’s shortcomings are dealt with in an abstract way..He does not give examples and thus
does not classify specific philosophers. This leads to a further problem, of who belongs to which
category. For instance ‘negritude’ looks as if it belongs under ethno philosophy, but Senghor can
be seen as a professional philosopher. The category of professional philosopher may thus be
questioned because it is a different kind of category from the others and too hospitable.
Different approaches are put there in spite of radical differences.
According to Oruka, there is no radical difference between European and African philosophy –
philosophy remains, irrespective of where it is being practiced. This is off course not an
acceptable view. Oruka distinguishes between philosophy and what he sees as quasi-philosophy.

, lOMoARcPSD|21997160




They think that ethno philosophers can present to the discourse of African philosophy both
interesting and useful material on which to draw for analysis of the traditional and cultural
manifestation of African existence. They indirectly suggest that the ethno philosophy category
should have had the more positive label of cultural philosophy.
Furthermore at the time that this article was written originally, sage philosophy was not much of
a trend.


1.3 DESCRIBE THE CATEGORIES OF CROSS-CULTURAL COGNITION THAT
EMEVWO BIAKOLO IDENTIFIES IN HIS ESSAY ‘CATEGORIES OF CROSS
CULTURAL COGNITION AND THE AFRICAN CONDITION. (10)


Biakolo’s investigation serves two purposes. Firstly, he wants to present and analyse the
descriptions provided by the Western world in order to make sense of the non-Caucasian races.
Secondly, he wants to determine whether the answers provided by the Western world are useful
to illuminate and understand the African condition. “Cross cultural cognition” is understood as
the question about the meaning and function of knowledge, in this case across western and
African cultures and the subsequent ideas about the “African condition”.
Western cross-cultural paradigms provide no key to understanding and knowing the African past
and present. Instead, they have served the colonialisation of Africa well and continue to ensure
the exploitation of Africa.
His approach is to study specific text attributed to particular thinkers from the Western world.
The author identifies the categories of cognition that each thinker or group of thinkers is
associated with. Five categories are identified, savage vs civilized, pre-logical vs logical,
perceptual vs conceptual, oral vs written, religious vs scientific. The study goes on to show how
and why specific texts are interconnected, even if they deal with different categories of cognition
or knowledge
SAVAGE VS CIVILISED
This was the dominant western paradigm in understanding the ‘other’. The African was seen as
savage and the western as civilized. The savage African was seen as unable to have individual
genius whereas the civilized westerner was capable of possessing individual genius. The story of
creation in the Bible was the basis for this debate. The monogenists argued that God created only

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