NAME: MOHALE SHEROL

STUDENT NUMBER: 13436600

MODULE CODE: PLS1502 (893631)
DATE: 11 APRIL 2023

OPTION A

Philosophy is derived from Greek, meaning love of wisdom. The basic definition of African philosophy is
a systematic search for truth and meaning, arising from Africa’s experience of reality. However, the
definition can differ depending on the trend or approach that is followed. In this essay I will discuss the
minimalist definition of African philosophy, referring to philosophers such as Wiredu, Serequeberhan
and Hountondji. I also discuss African philosophy as classified according to language, Wiredu, Nkombe
and Smet, as well as Oruka.

Why is the definition of African philosophy an inherently political exercise?

Definition African philosophy is quite recent as a formal and scientific discipline and for that reason, a
definition has not yet emerged. According to Wiredu, to define African philosophy, one must first
distinguish it from African traditional worldviews. Serequeberhan and Hountondji agree that philosophy
must be written before it can be considered such. This has raised some eyebrows, considering Socrates
philosophised orally. Serequeberhan further defines African philosophy as a concept that must not be
abstract; it must resolve problems. He also corroborates Osuagwu’s factors on the Africanity of African
philosophy, since he opens up authorship to nonAfricans. In this sense Hountondji does not agree: he
believes African philosophy to only be open to Africans. This is problematic, since he does not elaborate
on what makes one African.

Classification:

According to language Colonial languages are still a means of communication in the former colonies.
Therefore, African philosophy can firstly be classified according to English. Anglophone African
philosophy is influenced by the analytical style of philosophising and is more narrow than its Continental
counterpart. A two-fold movement took place in the philosophy: a reaction against colonialism and a
struggle for professionalism. The second classification is French: Francophone African philosophy. It is
concerned with the question of identity, leading to negritude, as well as the dilemma of Modernism.
Modernity is problematic for African philosophers, because Africans are not involved in scientific
development.

Classification: Wiredu

Wiredu distinguishes between traditional and contemporary African philosophy. The former has an
individual, as well as a communal component. It can be accessed through tales, lyrics and art. The latter
is a professional and academic philosophy, which is still evolving. It is mediated through books and
teaching.

Classification: Nkombe and Smet

Nkombe and Smet taxonomise African philosophy in four trends. Ideological trends involve philosophers
geared to improve the political and cultural situation of Africa. Traditional philosophy relates to
philosophical works of traditional Africa. The critical school merely reacts to projects regarding the first
two trends. Lastly, the synthetic current involves philosophers who use the hermeneutical
(interpretation) method to solve problems.

Classification:

Oruka Oruka identifies four trends in postcolonial African philosophy. The first, ethnophilosophy, is a
folk philosophy, relating to the customs, songs and dances of an entire community. Philosophic sagacity
differs from ethno-philosophy in the sense that it is more individualistic. The communal philosophy is
either accepted or rejected by sages. Sages are critical, independent thinkers in the community,
although they lack a modern education. The third trend, nationalist-ideological philosophy is very similar
to philosophic sagacity, but the authors are ideologues. The last trend is professional philosophy: the
work of students and teachers, with a modern education.

Definitional dilemmas (philosophy and African philosophy in particular)

Philosophy is concerned with fundamental questions about existence, knowledge, ethics, and meaning.
However, from its inception, philosophy has been characterized by definitional dilemmas. The definition
of philosophy is not always clear because it can encompass a wide range of topics and methods. African
philosophy, in particular, faces unique definitional challenges due to its complex relationship with the
Western philosophical tradition.

One of the main definitional dilemmas of philosophy is determining what counts as philosophy. There is
no consensus on what constitutes a philosophical question, which makes it difficult to define the
discipline. Additionally, Western philosophical categories and frameworks are not always applicable to
other philosophical traditions, including African philosophy. As such, questions that are not typically
considered philosophical in the West may be central to African philosophy.

African philosophy also faces a definitional dilemma in relation to its self-definition. There is no
agreement on what constitutes African philosophy and what its limits are. Some argue that African
philosophy is fundamentally different from Western philosophy and should be studied as its own unique
tradition. Others argue that African philosophy can only be understood in relation to Western
philosophy and the broader philosophical tradition.

Another definitional dilemma of African philosophy is its relationship to culture. Some scholars argue
that African philosophy is inseparable from African cultures and cannot be studied apart from them.
Others argue that African philosophy should be studied on its own terms, independent of cultural
contexts.

Finally, African philosophy faces a definitional dilemma in relation to its role in wider philosophical
discourse. Some argue that African philosophy has a unique contribution to make to the broader
philosophical tradition. Others argue that African philosophy is only relevant to Africa and does not have
much to offer the rest of the world.

The definitional dilemmas of philosophy in general and African philosophy in particular are complex and
multifaceted. These dilemmas arise from the broad nature of philosophy and the complex relationships
between philosophical traditions. To effectively address these dilemmas, scholars must engage in
interdisciplinary and cross-cultural dialogue that takes into account the unique characteristics of each
philosophical tradition

The problems that universality and eurocentrism present for philosophy

The debates in the prescribed readings and study guide revolve around the question of whether
philosophy can be universal and objective, or whether it is inherently Eurocentric and culturally specific.
The problem with universality is that there is a tendency to assume that Western philosophy and culture
are the "default" or "normal" standards, against which all other philosophical traditions are judged. This
Eurocentric bias can lead to the exclusion or marginalization of non-Western philosophical traditions
and perspectives.

For example, in the debates about rationality and objectivity, there is a tendency to assume that these
are universal and objective concepts that are applicable to all cultures and societies. However, criticisms
of rationality and objectivity from feminist, postcolonial, and non-Western perspectives have highlighted
how these concepts have been historically constructed and used to marginalize and exclude certain
groups, such as women, people of color, and non-Western cultures.

Likewise, the debates about imperialism and colonialism in the history of philosophy have revealed how
Eurocentrism has shaped the canon of Western philosophy. Many non-Western traditions and
philosophers have been ignored or dismissed as "primitive" or "superstitious," while European
philosophers have been elevated as the standard bearers of reason and progress. This narrative of
Western superiority has legitimized colonialism, imperialism, and slavery, as well as perpetuated
injustices and inequalities in the present.

Conclusion

The debates about universality and Eurocentrism in philosophy highlight the need for a critical and
pluralistic approach to philosophical inquiry. We need to recognize how our own cultural biases and
assumptions shape our philosophical beliefs and methods, and we need to be open to the diverse
perspectives and traditions that enrich our understanding of the world.

(1200 words)
Bibliography:

Cath Marx, 2018/2019, African philosophy definition,

https://www.studocu.com/en-za/document/university-of-south-africa/introduction-to-african-
philosophy/definition-of-african-philosophy-essay/4473893 (accessed on 25 March 2023)
ACADEMIC INTEGRITY DECLARATION

Declaration: I, Mohale Sherol Motlatso;

1. I understand what academic dishonesty entails and am aware of UNISA’s policies in this regard. 2. I
declare that this assignment is my own, original work. Where I have used someone else’s work I have
indicated this by using the prescribed style of referencing. Every contribution to, and quotation in, this
assignment from the work or works of other people has been referenced according to this style.
3. I have not allowed, and will not allow, anyone to copy my work with the intention of passing it off as
his or her own work.
4. I did not make use of another student’s work and submitted it as my own.

NAME: Mohale Sherol

STUDENT NUMBER: 13436600
MODULE CODE: PLS1502
SIGNATURE: Mohale S
DATE: 09 April 2023