UNIVERSITY OF

BENIN
FACULTY OF ART
DEPARTMENT OF PHILOSOPHY

OJEBOR ELUOYE RUTH

ART1901748

COURSE TITLE:
INTRODUCTION TO ANCIENT AFRICAN PHILOSOPHY
COURSE CODE: PHL 105
LEVEL: 100L

ASSIGNMENT
1. How great is the debate on the existence of African
Philosophy?
2. What is the content of the 1995 content on the
history and development of African Philosophy?

3. To what extent is Egypt the birth place of

philosophy.

COURSE LECTURER
DR. VALENTINE OBINYAN(PH.D)

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 APRIL, 2020.

INTRODUCTION TO ANCIENT AFRICAN

PHILOSOPHY (PHL 105)

OJEBOR ELUOYE RUTH

REG NO: 95525790BC

LECTURER:
DR. VALENTINE OBINYAN (PH.D)

APRIL 2020.

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1. THE GREAT DEBATE

The definition of what exactly constitutes African Philosophy has

been problematic and the issue is giving rise to debates concerning
its constitutive ontology, content, authenthentic nature and
methodology. For two decades beginning from the 1970’s till the
close of 1990, the debate on the existence of African Philosophy has
raged among scholars of philosophy in and outside Africa.

The great debate was centered on whether or not there is African

Philosophy. These philosophy scholars polarized into two opposing
position namely the Eurocentric scholars of the western and African
descent and the Afrocentric scholars. The Eurocentric scholars of the
western and the African descent stood in rejection of the possibility
of an African philosophy its member include Peter Boudurin, Kwasi
Wiredu, Henri Maurier, Paulin Houuntondj, Lucien Levy Bruhl only to
mention a few. While the Afrocentric scholars are those that argue
in defence of the possibility of the existence of African Philosophy.
Its members include Joseph Omoregbe, John S. Mbiti, Richard
Wright, Kwame Gyekye, C S. Momoh and so on.

It has been called the Great Debate on African Philosophy because

of the consummate passion rigour and enormous interest generated
and the vast amount of Literature that poured out in the process.
Notable of all these scholars is Henri Maurier a member of the
Eurocentric school of thought. He was the first to raise the question
‘is there African Philosophy’, a simple look at this question informs
great rejection of the possibility of African Philosophy. This question
‘is there African Philosophy’ dominated the discourse of African
Philosophy for decades. This question also led to the reaction to the
placid temples “Bantu Philosophy” a controversial book which
sought to create African own philosophy as a thought system and
oppose previous European position that African philosophy does not
exist.

Other scholars in support of the Afrocentric school of thought took

time to make detailed assertion that African Philosophy Exists. The
likes of Prof. W. Nwala. According to him the Great Debate is largely
as a result of what Logicians called IGNORATIO ELENCHI, it is a
case of arguing out of ignorance, arguing beside the mark,
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answering to the wrong point and establishing the a proposition
which did not overthrow the original thesis, this proving the wrong
point The great debaters committed THIS IGNORATIO ELENCHI OR
MUTATIO because according to them Traditional African Philosophy
is not an Authentic Philosophy. They referred African Philosophy to
be “Traditional “Philosophy without knowing little or less of African
Philosophy.

However, Traditional African Philosophy is assumed as the only

strand of philosophy or the only candidate competing for the title
“African Philosophy”. In the same premise African Philosophy is
been equated with traditional African Philosophy, it is thus assumed
that there is nothing else which qualifies as African Philosophy
except traditional African Philosophy.

Prof. E. A. Ruch a member of the Eurocentric School of thought said

“African Philosophy is nothing than cultural Anthropology” with this
position, attention is forced on proving that there is no African
Philosophy because tradition African Philosophy is not Authentic
Philosophy but in reality there are other stands of African Philosophy
due to the fact that the denial fails to overthrow the original thesis
because Traditional African Philosophy cannot be equated with
African Philosophy. Thus, E. A. Ruch committed the Fallacy
Ignorantio Elenchi by establishing a wrong proposition which did not
overthrow the original thesis.

Prof. T. U. Nwala a member of the Afrocentric school of thought

demonstrated in his write up, the existence of African Philosophy
but also offered one of the most brilliant critiques and errors
committed by those who were involved in the debate , an error
which according to him was caused by logical fallacy known as
Ingnoratio Elenchi as stated above. Since there was evidence of lack
of acquaintance with the subject matter African Philosophy
through concrete research and thus inability to understand its actual
dynamics. This is the most serious point of the critique of the great
Debate and I charge the debaters of being guilty of the logical error
called Ignorantio Elenchi. Prof. Nwala then outlined the logical
framework of the errors committed by the debaters especially those
who had attempted to deny the existence of African Philosophy. On
the whole he designated five erratical summons that countered the
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non-existence argument and it is worthwhile to give a full exposition
to those logical and cultural errors committed by those who would
rather not accept the reality of African Philosophy. An expanding
and growing Philosophical publications in African Philosophy may
have laid to rest and brought the possibility of closing chapter on
the passionate debate that has raged ceaselessly since the early
seventies. As argued by the writer Prof. T. U. Nwala, he makes a
clear case of the errors with the following argument;

I. Argument out of ignorance because the subject matter was

virtually unknown to them.
II. Arguing beside the mark and answering to the wrong point
because their focus was on African Traditional Philosophy as
for example elaborated in Placid Temples Bantu Philosophy.
African Philosophy was being equated to this strand of
philosophy.
III. There was the further version of this error in what is called in
logic, Argumentum ad Verecundian. This means appeal to so
called respected authority, in this Case the authority of the
western analytic Philosophy. Tradition African Philosophy being
the focus of attention was found not meet the standards of
western analytic Philosophy and so it was dismissed as non-
authentic.
IV. Equally evident in this debate is another form of Igorantio
Elenchi, simply put as “no case abuse the plaintiff’s attorney”.
This traditional African Philosophy was called “Philosophy” in a
based sense folk Philosophy, ethno – Philosophy.
V. Eurocentric influence; the preponderant influence of
Eurocentric educational background of the debaters was
obvious. Most of the debaters were schooled in European
rationalist and analytic philosophy. Some studied classics
which inculcated in them the lessons of the Aryan version of
the world intellectual history.

This version, credits the Jews and Hebrews for giving mankind
religion, the romans for law and Administration, the Greeks for
philosophy and science. All previous civilizations before them,
including Egyptians and Babylonians civilizations were treated
as primitive stages in the evolution of mankind. African was of
course called the Dark Continent.
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VI. Stolen legacy; in the book, the Greeks were not the author of
Greek philosophy but the people of North Africa commonly
called the Egyptians. George G.M James exposed European
distortion of mankind intellectual and social history. He
reaffirmed the pioneer role of the Egyptians in the evolution of
science, mathematics, philosophy and religion. He showed how
Europeans appropriated African contribution to the
development of science and philosophy as if they were
European descent.

The same Point was made by the philosophy scholar Martin

Banel in his seminal work, black Athena, the aerostatic roots of
classical civilization. Also the case of Hypanthia of Egypt the
first woman philosopher, Astronomer and Mathematician. Yet,
the authoritative random house dictionary enters her name as
a Greek woman.

VII. Lastly, the error of the conception of African philosophy as

emphasized above is the key error in the conception of African
Philosophy by the opposing debaters.

In conclusion, it will become move evident tracing the history

of the debate in particular and the history of African
philosophy in general that the debate was conducted mainly
around one strand of African philosophy with the total
exclusion of other strands which is not proper. This essay or
writing can be concluded only when these issue in the
aforementioned paragraph are appropriately address and the
recommended considered and executed that African
philosophy will have its full weight and its existence fully
accepted. Then, it can be said to have productive existence
and merit its name, the verdict in favour of its existence
accepted as unanimous.

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 REFERENCE

Anthony Appiah (1985/1986) “The Uncompleted Argument”;

Du Bois; “The Illusion of Pace”. (Chicago; the University of Chicago
Press).

George James (1988) “Stolen Legacy”; The Greeks were not the
author of Greek philosophy, but the people of North Africa
commonly called the Egyptians. (San Francisco Julian Richardson
associates, publishers).

Mbiti JS (1970) African Religion and Philosophy, (New York; double

day and company press)

Dukor M. (2005) The Great Debate; deconstruction,

reconstruction and cognition of African Philosophy.

Martin B. (1987) Black Athena; The Afroasiatic roots of classical

civilization vol. 1 (The Fabrication of Ancient Greece, London, free
association books).

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2. THE CONTENT OF THE HISTORY AND DEVELOPMENT
OF AFRICAN PHILOSOPHY (1995)

A mere mention of the phrase, “African Philosophy” is a reminiscent

of the controversial debate associated with the question of what
constitutes African Philosophy which has to do with whether or not it
exists. From the early seventies the debate on African Philosophy
aroused such a great interest among Philosophy scholars that it
became known as the Great Debate on African Philosophy.

The question has been, “is there anybody of knowledge which is

qualified to be referred to as African Philosophy”? If yes what is it?

Based on the Eurocentric and Afrocentric conception of African

Philosophy, scholars differed on what qualifies to be called African
Philosophy and what does not qualifies to be so. Members of the
Eurocentric are sometimes referred to Universalists, owing to their
Universalist view of Philosophy, they refuse to acknowledge “Ethno-
Philosophy” and the “Nationalist – Ideological Philosophy” as
Authentic African Philosophy. On the contrary, the latter group of
the Philosophy scholars (sometimes referred to as Traditionalist)
maintain that works classed under “Ethno – Philosophy” and
“Nationalist – Ideological Philosophy” constitute what can be
properly called African Philosophy.

During this period (1995), the Great Debate was at its peak. The
African Philosophy Scholars debated intensely on the possibility of
the existence of African Philosophy. The Eurocentric scholars
debunked the authenticity of African Philosophy claiming that for
there to be an African Philosophy at least there has to be a more
critical look at the level of performance in African Philosophy.
Therefore the whole question of whether there is African Philosophy
or not will depend on the result of a survey of the study of African
Philosophy in some randomly selected universities.

The divergent swing of the argument showed insignificant difference

that one might have concluded that it was mere philosophical
misuse of language.

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No sooner than later Kwasi Wiredu began to talk of African
Orientation in philosophy, which is supposed to mean a critical
approach to African Philosophy, ancient and modern. Indeed
Houtondji, Oruka and Wiredu (African but Eurocentric member),
cannot be clearly portrayed as being against African Philosophy but
raises fundamental questions on the methodology.

Peter Bordurin bluntly rejected African Philosophy in all

ramifications, but in 1995, at S .S Peter and Paul Seminary, Ibadan
in Nigeria, he recanted his views and joined the already overpacked
hall of the African Philosophy Scholars. The other group who is
called the inclusivists or the Libralists accepted both the critical
canons of philosophical discourse as well as the semblance of this in
African primitive thoughts, which they insist much not be discard
merely because it is not Western.

Today, the confluence of these tributaries of African Philosophy is

seen in the modern African Philosophy which is the subject to critical
and scientific examination.

In 1995, the history and development of African Philosophy was

based on Theistic humanism. This has to do with a concept or
doctrine designating the African inclusive idea of the universe, man
and God. Hence, the theism and humanism are both categories of
African Philosophy. African Philosophy so defined renders the
religious world views, myths and symbols as rational and coherent
system as well as constituting a material or fabric for philosophical
enterprise, much so there is also evidence of myths and symbols in
the history of western philosophy.

If one agrees with the above position then one may not agree any
less with some scholars who have in recent times given the
impression that the Great Debate on African Philosophy has ended
in favour of those who claim that it exists. This include Moses Akin
Makinde of the Obafemi Awolowo University, Ile–ife, Nigeria. Who
said that the debate has ended and that what is left is to practice
African Philosophy. These and other scholars who share this new
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often hinge their judgment predominantly on the premise that
African Philosophy department of some universities.

However presenting these recommendation still prompt the question

to what extent does this verdict stand? At a cursory look the doubt
cast by this question may seem contradictory to the already
presumed agreement that African Philosophy exists but the point is
that for us to give a resounding yes to the existence of African
Philosophy, theme has to be a more critical look at the level of
performance in African Philosophy.

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 REFERENCE

Nwala TU (ed) (1992) Critical review of the great debate on African

Philosophy. Nsukka. Nigeria; William Amo Centre for African
Philosophy.

Oladipo O (1996) Philosophy and the African experience. The

contributions of Kwasi wiredu. Ibadan, Nigeria. (Hope Publication)

Onyewueny I C. Is there an African Philosophy? Jornal of African

Studies. Vol II

Wiredu k 1980. Philosophy and African Philosophy.

Maurier H. 1977. Do we have an African Philosophy? In Richard A.

Wright (ed), African Philosophy: An introduction milderd MMC Devit,
trans. Washington Dc University press of America.

Momoh, cs (ed) (1998). The substance of African Philosophy.vii as

quoted by Olusegun Oladipo. The idea of African Philosophy,
Ibadan, Nigeria; Hope Publication.

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 3. TO WHAT EXTENT IS EGYPT THE BIRTH
PLACE OF PHILOSOPHY.

This writing is coined into what is called the African origin of Greek
Philosophy that is Ancient Egypt in Retrospect. The demand of
Philosophizing in Africa has faced a history of Criticism that has
been particularly Eurocentric and strongly biased. However, that
trend is changing with the emergence of core Philosophical thinking
in Africa. This writing posit the three hypotheses that link Greek
Philosophy to have developed from the cultural materiality of
Ancient Egypt.

Humility originated in Africa, so did philosophical thinking, it

emerged for the first time in ancient Egypt. This is the position of a
number of Philosophers historians and Egyptologist, the most
famous among them are Chelkh Anta Diop (1954, 1974) Mubabingo
Bilolu (1995), Martin Bernal (1987), Molefi kete Asante (2000).
Their hypotheses that the origins of Philosophy in Africa can be
traced back to ancient Egypt challenges the centuries old paradigm
that philosophy has its origins in ancient Greece. According to
conventional thought, a transition from mythological to rational
thinking took place for the first time in history, opening the way to
philosophical modes of thought.

In recent times, there is some debate regarding ancient Egyptian

philosophy and its true scope and nature. Several of the ancient
Greek Philosophers regarded Egypt as a place of wisdom and
Philosophy. One of the Egyptian figures who often is being considers
an early philosopher was ptah-hotep.

For a long time scholars have been thinking that there was no such
a discipline as philosophy in ancient Egypt philosophical thinking
according to them started with the ancient Greeks. However in
recent times there are some debate regarding the ancient Egyptian
philosophy, its true scope and nature although several of the
ancient Greek philosophers regarding Egypt as a place of wisdom.
Most view have it that humility originated in African so did
philosophical thinking, it emerged for the first time in ancient Egypt.
This is the position of a number of philosophers, historians and
Egyptologist, the
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most famous among them are Chelkh Anta Diop (1954, 1974)
Mubabingo Bilolo (1999) Martin Bernal (1987) Molefi Kete Asante
(2000). Their hypothesis that the origins of philosophy has its origin
in ancient Greece where according to rational thinking took place for
the first time in history opening the way to philosophical mode of
thought due to the fact that it was recorded that people came from
all countries of the known world to seek wisdom in Egypt . Egyptian
priest had such disciples as Moses, Orpheus, Linus, Plato,
Pythagoras, Democritus, Thales and the Greek Philosophers in
short. This point posit that Greek Philosophy must have develop
from the cultural materiality of Ancient Egypt.

Furthermore, Thales the first Greek Philosophers and the first who is
recorded to have studied in Africa says that he learned philosophy
from the Egyptians and he studied in Egypt because it was the
educational capital of the ancient world. Also Pythagoras is recorded
to have spent at least twenty two years in Africa, Plato spent
thirteen years.

Bertrand Russell writing in the middle of the last century, though

that the Egyptian and the Babylonians had come up with discoveries
that the Greeks later used to their advantage, but neither had what
we could call philosophy, perhaps due to social conditions or to a
lack of nature genius, their love for truth and beauty gave the
Greeks a decisive advantage.

Though, some Philosophers helped in proving that Egypt was the

birth place of Philosophy by bringing points to play. However it is a
commonly held view that the Egyptians had no philosophy and that
philosophy began with the ancient Greeks. Some of the major
Greeks Philosophers including Thales Pythagoras and Plato
recognized their huge debt to the sages of Egypt for their knowledge
and ideas.

Aristotle (384 – 322 BCE) who spent some twenty years advancing
his education in Egypt until the invasion of Alexander the Great in
332 BCE, when Aristotle got the opportunity he had been praying
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for, to ransack leading Egyptian libraries and carry off all the books
and he founded his own academy in Athens.

Even Socrates studied in Africa because it was the educational

capital of the ancient world when Socrates wrote of his studies in
the book Bucyrus, he admitted categorically, ‘I studied Philosophy
and Medicine in Egypt he did not study these subject in Greece.

The Egypt can be seen as the birth place of Philosophy in various

ways, they are were masters in invention. Egypt in time pasted has
been misunderstood and stolen by the Europeans and the Greeks
Philosophers, this unfortunate position of the African continent and
its people appears to be the result of misrepresentation upon which
the structure of race and prejudice has been built i.e. the historical
world opinion that African continent is backward that its people are
backward and that their civilization is rustic .

The term Greek Philosophy to begin with, is a misnomer for there is

no such Philosophy in existence. The ancient Egyptians had
developed a very complex religious system called the mysteries
which was also the first system of salvation. As such, it regarded
the human body as a prison of the soul, which could be liberated
from its bodily impediments. The Egyptian mystery system was also
a secret order and membership was gained by initiation and a
pledge to secrecy. The Egyptians developed secret system of writing
what they had learnt in symbols.

After nearly five thousand years of prohibition against the Greeks,

they were permitted to enter Egypt for the purpose of their
education. But it turned out to be a disguise to invade their
civilization. First through the Persian invasion and secondly through
their invasion of Alexander the Great from the sixth century BC.
Aristotle took advantage of the situation, while they were invading
Egypt Aristotle was busy stealing their books and inventions in time
past, he took them to Greece and established a school with the
Egyptian material.

From the sixth century BC to the death of Aristotle (322 BC) the
Greeks made the best of their chance to learn all they could about
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Egyptian culture; most student received instruction directly from the
Egyptian Priest, but after the Invasion by Alexander the Great the
Royal Temples and the Libraries were plundered and pillaged and
Aristotle’s school converted the Library at Alexandria into a research
Centre.

There is no wonder then that the production of the unusually large

number of books ascribed to Aristotle has proved a physical
impossibility for any single man within a life time. The history if
Aristotle’s life has done him far more harm than good since it’s
carefully avoid any statement relating to his visit to Egypt either on
his own account or in company with Alexander the Great when he
invaded. Another salient reason for Egypt being the birth place of
Philosophy is the first woman philosopher Astronomer and
mathematician. She was from Egypt yet the Authoritative random
house dictionary entered her name as a Greek woman.

In conclusion, the extent to which Egypt is seen as the birth place of

Philosophy discussed in the aforementioned paragraph put forward
to examine the notion of Greek Philosophy to have its foundation in
Africa. It appears evidently that such allegation is consistent with
the body of Evidence to support the said dependence of what is
known as Greek Philosophy.

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 REFERENCE

George M J 1954 Stolen Legacy: Greek Philosophy is Egyptian

Philosophy (New York; Philosophical Library)

Hegel G. W. F. 1956 (2004); The Philosophy of History

Dungen W ”Ancient Egypt; Impact of Ancient Egypt on Greek

Philosophy” . Sofiatopia

Copleston F. 1993; A History of Philosophy, vol I Newyork:

Doubleday Publishers.

Obenga T 2004; Egypt Ancient History of African Philosophy in a

companion to African Philosophy, edited by K. Wiredu
Massachussets; Blackwell Publishers.

Omeregbe Joseph (1990) Knowing Philosophy. A general

Introduction. (Joja Education Research and Publishers Ltd)

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