The Catholic University of Eastern Africa

Faculty of Arts and Social Sciences

Department of Philosophy

SB-PHL 008: READINGS IN AFRICAN PHILOSOPHY

ASSIGNMENT

Conditions for the Affirmation of a Modern African Philosophical Thought by Marcien Towa
and
Tradition and Destiny: Horizons of an African Philosophical Hermeneutics by Okonda Okolo

Lawrence Ofunja Kangei

Reg. No. 1062184

Lecturer

Mr. Francis Kamau Mwangi

Nairobi, Kenya

Friday, 01st March, 2024

 Abstract

This paper delves into the conditions necessary for the affirmation of modern African
philosophical thought as outlined by Marcien Towa. It examines the obstacles, methodological
conditions, and institutional/material requirements crucial for the development and recognition of
African philosophical discourse. Furthermore, it explores the interconnectedness of reading and
text within the framework of African philosophical hermeneutics, as articulated by Okonda Okolo.
The discussion underscores the importance of critical engagement with Western philosophy, the
valorization of indigenous knowledge systems, and the promotion of interdisciplinary
collaboration in advancing African philosophical thought. Additionally, it emphasizes the dynamic
nature of interpretation, highlighting the role of the reader's worldview and ethical considerations
in shaping interpretive practices. Through a critical analysis, this paper aims to shed light on the
significance of African philosophy in fostering intellectual diversity and addressing socio-political
challenges on the continent which culminates in the proffering of a critique.

ii
 Table of Contents
Abstract........................................................................................................................................................ ii
Table of Contents ....................................................................................................................................... iii
Introduction ................................................................................................................................................. 1
1.0 Conditions for the Affirmation of a Modern African Philosophical Thought by Marcien Towa . 1
1.1 Obstacles to Overcome for the Affirmation of Modern African Philosophical Thought by
Marcien Towa.......................................................................................................................................... 2
1.1.1 Colonial Legacy and Eurocentrism .......................................................................................... 2
1.1.2 Intellectual Dependency and Mimicry ..................................................................................... 2
1.1.3 Linguistic and Epistemological Challenges ............................................................................. 3
1.1.4 Social and Economic Constraints ............................................................................................. 3
1.2 Methodological Conditions for the Affirmation of Modern African Philosophical Thought by
Marcien Towa.......................................................................................................................................... 3
1.2.1 Critical Engagement with Western Philosophy ...................................................................... 4
1.2.2 Recovery and Valorization of Indigenous Knowledge Systems ............................................. 4
1.2.3 Contextualization and Application to Concrete Realities ...................................................... 4
1.2.4 Promotion of Interdisciplinary Collaboration......................................................................... 5
1.3 Institutional and Material Conditions for the Affirmation of Modern African Philosophical
Thought by Marcien Towa ..................................................................................................................... 5
1.3.1 Development of Academic Institutions and Research Centers .............................................. 5
1.3.2 Support for Scholarly Publications and Journals ................................................................... 6
1.3.3 Investment in Research Infrastructure and Resources .......................................................... 6
1.3.4 Promotion of Intellectual Freedom and Academic Autonomy .............................................. 7
2.0 Tradition and Destiny: Horizons of an African Philosophical Hermeneutics by Okonda Okolo .. 7
2.1 Any theory of reading presupposes a theory of the text and vice versa ....................................... 7
2.1.1 Interconnectedness of Reading and Text ................................................................................. 7
2.1.2 African Philosophical Hermeneutics ........................................................................................ 8
2.1.3 Implications for Interpretive Practice ...................................................................................... 8
2.1.4 Contribution to Philosophical Discourse ................................................................................. 9
2.2 Any reading (interpreting) presupposes some kind of “retake” ................................................... 9
2.2.1 The Concept of "Retake" in Reading....................................................................................... 9
2.2.2 Contextualization and Reinterpretation ................................................................................ 10
2.2.3 Dialogical Engagement with Texts ......................................................................................... 10
2.2.4 Implications for Interpretive Practice .................................................................................... 10

iii
 2.3 Any Reading and Any Retaking Involves a Decision that Starts from the Reading and
Retaking Subject’s Vision of the World.............................................................................................. 11
2.3.1 Interpretive Subjectivity.......................................................................................................... 11
2.3.2 Worldview and Interpretive Frameworks ............................................................................. 12
2.3.3 Ethical and Political Dimensions ................................................................................................ 12
2.3.4 Implications for Interpretive Practice .................................................................................... 12
3.0 Critique of Conditions for the Affirmation of a Modern African Philosophical Thought by
Marcien Towa and Tradition and Destiny: Horizons of an African Philosophical Hermeneutics by
Okonda Okolo ........................................................................................................................................... 13
Conclusion ................................................................................................................................................. 15
Bibliography .............................................................................................................................................. 16
I. Books .............................................................................................................................................. 16
II. Journal Article ............................................................................................................................... 16

iv
Introduction

African philosophical thought has long been marginalized within the global philosophical canon,

overshadowed by dominant Western paradigms. Marcien Towa and Okonda Okolo offer valuable

insights into the conditions necessary for the affirmation and development of African philosophical

discourse. Towa identifies colonial legacies, intellectual dependency, linguistic challenges, and

socio-economic constraints as significant obstacles to be overcome. He emphasizes the importance

of critical engagement with Western philosophy, the valorization of indigenous knowledge

systems, and the promotion of interdisciplinary collaboration. Okolo's exploration of African

philosophical hermeneutics further illuminates the dynamic relationship between reading,

interpretation, and the reader's worldview. This paper critically examines these perspectives,

offering a nuanced understanding of the challenges and opportunities facing modern African

philosophical thought.

1.0 Conditions for the Affirmation of a Modern African Philosophical Thought by Marcien

Towa

Conditions for the Affirmation of a Modern African Philosophical Thought.1

Attention is on the subsequent themes:

i. The obstacles to be overcome

ii. The methodological conditions

iii. The institutional and material conditions that need to be fulfilled in order to insure the

affirmation of a living African philosophy.

1
Tsenay Serequeberhan, African Philosophy: The Essential Readings (New York: Paragon House, 2001), 20.
1
1.1 Obstacles to Overcome for the Affirmation of Modern African Philosophical Thought by

Marcien Towa

This issue is explicated by the following issues.

1.1.1 Colonial Legacy and Eurocentrism

Marcien Towa highlighted the enduring impact of colonialism on African philosophical thought.

Colonial education systems often denigrated indigenous African knowledge systems, promoting

Eurocentric perspectives as superior. This legacy perpetuated the marginalization of African

philosophy within academic discourse.2 Eurocentrism continues to influence perceptions of

African philosophy, with Western philosophical traditions often serving as the normative standard

against which African thought is judged. Towa argued that overcoming Eurocentrism is essential

for the affirmation of modern African philosophical thought.3

1.1.2 Intellectual Dependency and Mimicry

Towa identified intellectual dependency and mimicry as significant obstacles to the development

of African philosophy. Many African intellectuals have uncritically adopted Western

philosophical frameworks, neglecting indigenous African perspectives and perpetuating a cycle of

dependency.4 To overcome intellectual dependency, Towa called for a reclamation of African

intellectual autonomy and creativity. He urged African philosophers to engage critically with both

Western and indigenous philosophical traditions, synthesizing diverse perspectives to produce

original insights.5

2
Marcien Towa, Black Religion and Philosophy (Chicago: Third World Press, 1987), 18.
3
Marcien Towa, African Philosophy: Philosophy of the South (Dakar: New African Editions, 1992), 45.
4
Marcien Towa, For an Ethics of African Responsibility (Yaoundé: Cle Editions, 2001), 33.
5
Marcien Towa, The Ethics of Freedom (Yaoundé: Clé Editions, 2010), 19.

2
1.1.3 Linguistic and Epistemological Challenges

Linguistic diversity poses challenges to the affirmation of modern African philosophical thought.

European languages dominate academic discourse in Africa, limiting access to indigenous African

languages and knowledge systems. Towa emphasized the importance of linguistic diversity and

the need to valorize African languages as vehicles for philosophical expression.6 Epistemological

challenges also arise from the tension between Western and indigenous African ways of knowing.

Western epistemologies often prioritize abstract rationality and empirical observation, whereas

African epistemologies may emphasize oral traditions, communal wisdom, and spiritual insights.7

1.1.4 Social and Economic Constraints

Socio-economic constraints, such as poverty, inequality, and political instability, present obstacles

to the development of African philosophy. Limited resources, institutional barriers, and political

repression can impede philosophical inquiry and academic freedom.8 Towa argued that addressing

social and economic constraints requires broader societal transformations and the democratization

of knowledge production. African philosophers should actively engage with social justice issues

and advocate for equitable access to education and resources.9

1.2 Methodological Conditions for the Affirmation of Modern African Philosophical

Thought by Marcien Towa

This is looked into in the following facets.

6
Marcien Towa, Ethics and Politics in Africa: Essay on African Political Philosophy (Yaoundé: Clé Editions, 1997),
14.
7
Marcien Towa, African Philosophy in Dialogue (Yaoundé: Clé Editions, 2005), 56.
8
Marcien Towa, "Conditions for the Affirmation of a Modern African Philosophical Thought," Presence Africaine,
Vol. 77 (1971):160.
9
Marcien Towa, The African Philosophy: Myth and Reality (Johannesburg: New Africa Books, 1980), 45.

3
1.2.1 Critical Engagement with Western Philosophy

Marcien Towa emphasized the importance of critically engaging with Western philosophical

traditions as a methodological condition for the affirmation of modern African philosophical

thought. Rather than uncritically adopting Western frameworks, African philosophers should

subject them to rigorous scrutiny and adaptation to African contexts.10 Towa argued for a

dialogical approach to philosophy that involves both critique and appropriation of Western ideas.

This approach allows African philosophers to draw upon the insights of Western thought while

also challenging its assumptions and Eurocentric biases.11

1.2.2 Recovery and Valorization of Indigenous Knowledge Systems

Another methodological condition identified by Towa is the recovery and valorization of

indigenous African knowledge systems. African philosophy should not be confined to Western-

style academic discourse but should encompass the rich diversity of indigenous African

philosophies, oral traditions, and cultural practices.12 Towa advocated for an interdisciplinary

approach to African philosophy that incorporates insights from anthropology, history, literature,

and other fields. This approach allows African philosophers to access and interpret indigenous

knowledge systems in ways that are meaningful and relevant to contemporary African contexts.13

1.2.3 Contextualization and Application to Concrete Realities

Towa stressed the importance of contextualizing philosophical inquiry and applying it to concrete

social, political, and economic realities. African philosophy should not remain abstract or detached

from lived experiences but should address pressing issues such as colonialism, globalization,

10
Towa, Black Religion and Philosophy, 33.
11
Towa, African Philosophy, 48.
12
Towa, For an Ethics of African Responsibility, 25.
13
Towa, The Ethics of Freedom, 9.

4
development, and identity.14 Contextualization requires African philosophers to ground their

theoretical reflections in empirical research and engage with the lived experiences of ordinary

Africans. This approach fosters a deeper understanding of the social and cultural dynamics shaping

African societies and informs ethical and political decision-making.15

1.2.4 Promotion of Interdisciplinary Collaboration

Finally, Towa emphasized the importance of promoting interdisciplinary collaboration as a

methodological condition for the affirmation of modern African philosophical thought. African

philosophers should work closely with scholars from other disciplines, as well as with practitioners

and community members, to address complex societal challenges.16 Interdisciplinary collaboration

fosters cross-fertilization of ideas, fosters innovation, and enhances the relevance of African

philosophy to broader intellectual and practical concerns. By breaking down disciplinary silos,

African philosophers can contribute more effectively to the advancement of knowledge and social

transformation.17

1.3 Institutional and Material Conditions for the Affirmation of Modern African

Philosophical Thought by Marcien Towa

This idea is further expounded in the following manner.

1.3.1 Development of Academic Institutions and Research Centers

Marcien Towa stressed the importance of establishing and strengthening academic institutions and

research centers dedicated to African philosophy. These institutions provide spaces for rigorous

intellectual inquiry, interdisciplinary collaboration, and the cultivation of a vibrant philosophical

14
Towa, Ethics and Politics in Africa, 17.
15
Towa, African Philosophy in Dialogue, 44.
16
Towa, "Conditions for the Affirmation of a Modern African Philosophical Thought," 163.
17
Towa, The African Philosophy, 27.

5
community.18 Academic institutions play a crucial role in training future generations of African

philosophers, scholars, and educators. By offering courses, seminars, and research opportunities

in African philosophy, these institutions contribute to the development and dissemination of

African philosophical thought.19

1.3.2 Support for Scholarly Publications and Journals

Towa emphasized the need for support for scholarly publications and journals dedicated to African

philosophy. Publishing outlets provide platforms for African philosophers to share their research,

engage in dialogue with colleagues, and contribute to the global conversation in philosophy.20

Institutional support for scholarly publications helps to ensure the visibility and impact of African

philosophical thought within academic circles. By promoting dissemination and exchange of ideas,

these publications foster intellectual innovation and advancement.21

1.3.3 Investment in Research Infrastructure and Resources

Adequate investment in research infrastructure and resources is essential for the affirmation of

modern African philosophical thought. This includes funding for libraries, archives, digital

databases, and other research facilities that support scholarly inquiry and knowledge production.22

Access to research resources enables African philosophers to conduct empirical research, access

primary sources, and engage in comparative analysis. Investment in research infrastructure helps

to overcome barriers to knowledge production and fosters a culture of intellectual curiosity and

exploration.23

18
Towa, Black Religion and Philosophy, 19.
19
Towa, African Philosophy, 39.
20
Towa, For an Ethics of African Responsibility, 42.
21
Towa, The Ethics of Freedom, 22.
22
Towa, Ethics and Politics in Africa, 18.
23
Towa, African Philosophy in Dialogue, 11.

6
1.3.4 Promotion of Intellectual Freedom and Academic Autonomy

Towa highlighted the importance of promoting intellectual freedom and academic autonomy as

institutional conditions for the affirmation of African philosophy. Academic institutions should

uphold principles of academic freedom, free inquiry, and open debate, allowing scholars to pursue

their research interests without fear of censorship or reprisal.24 Intellectual freedom is essential for

fostering creativity, innovation, and critical thinking in African philosophical discourse. By

protecting academic autonomy, institutions create conducive environments for intellectual

exploration and the advancement of knowledge.25

2.0 Tradition and Destiny: Horizons of an African Philosophical Hermeneutics by Okonda

Okolo 26

This is to be delved into in the subsequent mode.

2.1 Any theory of reading presupposes a theory of the text and vice versa

This comprises the ensuing.

2.1.1 Interconnectedness of Reading and Text

Okonda Okolo posits that any theory of reading presupposes a corresponding theory of the text,

and vice versa. In other words, the act of reading is intimately intertwined with the nature and

characteristics of the text being read. He argues that understanding the text requires an appreciation

of the reader's interpretive framework and the context in which the text is situated.27 Conversely,

theories of the text are shaped by the methods and approaches employed in reading and

24
Towa, "Conditions for the Affirmation of a Modern African Philosophical Thought," 164.
25
Towa, The African Philosophy, 34.
26
Serequeberhan, African Philosophy, 19.
27
Oritsegbubemi Okolo, Tradition and Destiny: Horizons of an African Philosophical Hermeneutics (Oxford: African
Books Collective, Oxford, 2018), 45.

7
interpretation. The way in which a text is understood and interpreted influences our understanding

of its meaning, significance, and cultural context. Therefore, theories of reading and theories of

the text are mutually constitutive, each informing and shaping the other.28

2.1.2 African Philosophical Hermeneutics

Within the framework of African philosophical hermeneutics, Okolo explores how theories of

reading and theories of the text intersect and interact. He contends that African philosophical

traditions offer unique perspectives on the nature of texts and the processes of interpretation,

emphasizing the importance of context, dialogue, and communal engagement in reading.29 Okolo

draws on indigenous African epistemologies and interpretive practices to inform his hermeneutic

approach. He explores how oral traditions, storytelling, and communal rituals shape the production

and reception of texts within African societies. By integrating these insights into contemporary

philosophical discourse, Okolo seeks to enrich our understanding of reading and interpretation.30

2.1.3 Implications for Interpretive Practice

Okolo's exploration of the interplay between theories of reading and theories of the text has

significant implications for interpretive practice. He argues that readers must be mindful of their

interpretive frameworks and biases when engaging with texts, recognizing that interpretation is a

dynamic and context-dependent process.31 Additionally, Okolo suggests that theories of the text

should be flexible and adaptable, capable of accommodating diverse interpretive approaches and

perspectives. Rather than imposing fixed meanings or interpretations, theories of the text should

encourage dialogue, exploration, and creative engagement with texts.32

28
Okolo, Tradition and Destiny, 26.
29
Okolo, Tradition and Destiny, 53.
30
Okolo, Tradition and Destiny, 22.
31
Okolo, Tradition and Destiny, 18.
32
Okolo, Tradition and Destiny, 10.

8
2.1.4 Contribution to Philosophical Discourse

"Tradition and Destiny" contributes to broader philosophical discourse by shedding light on the

intricate relationship between reading, interpretation, and textuality. Okolo's work challenges

traditional Western conceptions of reading and interpretation, offering alternative frameworks

rooted in African philosophical traditions.33 By highlighting the interconnectedness of theories of

reading and theories of the text, Okolo invites scholars to rethink their approaches to textual

analysis and engage more deeply with the cultural, social, and historical contexts that shape textual

production and reception. His work opens up new avenues for interdisciplinary dialogue and

collaboration within the field of philosophy.34

2.2 Any reading (interpreting) presupposes some kind of “retake”

This idea encompasses the following.

2.2.1 The Concept of "Retake" in Reading

Okolo argues that the process of reading or interpreting a text involves a continuous cycle of

engagement and reinterpretation, which he refers to as a "retake." This concept suggests that every

reading of a text is not merely a passive reception of information, but an active process of

engagement that involves revisiting, reinterpreting, and re-contextualizing the text.35 The notion

of "retake" implies that reading is not a static or linear process, but rather a dynamic and iterative

one. Each reading represents a new perspective or angle through which the text is approached,

influenced by the reader's evolving understanding, experiences, and socio-cultural context.36

33
Okolo, Tradition and Destiny, 6.
34
Okolo, Tradition and Destiny, 25.
35
Okolo, Tradition and Destiny, 18.
36
Okolo, Tradition and Destiny, 8.

9
2.2.2 Contextualization and Reinterpretation

Within the framework of African philosophical hermeneutics, Okolo emphasizes the importance

of contextualization and reinterpretation in the process of reading. He contends that readers must

continually "retake" the text by situating it within its cultural, historical, and ideological context,

and by reassessing its meaning in light of new insights and perspectives.37 This approach to reading

acknowledges the dynamic nature of texts and the plurality of meanings that they can evoke. By

embracing the concept of "retake," readers are encouraged to adopt a critical and reflexive stance

towards texts, recognizing that interpretations are not fixed or definitive, but contingent upon the

reader's engagement with the text.38

2.2.3 Dialogical Engagement with Texts

Okolo's concept of "retake" underscores the dialogical nature of reading, wherein the reader enters

into a dynamic exchange with the text. Rather than passively consuming information, readers

actively engage with the text, posing questions, making connections, and generating new insights

through the process of interpretation.39 This dialogical engagement with texts reflects Okolo's

commitment to a hermeneutic approach that values dialogue, exchange, and collaboration. By

embracing the concept of "retake," readers are invited to participate in ongoing conversations with

texts, authors, and other readers, enriching their understanding and appreciation of the text.40

2.2.4 Implications for Interpretive Practice

Okolo's concept of "retake" has important implications for interpretive practice, particularly within

the context of African philosophical hermeneutics. It challenges readers to adopt a reflexive and

37
Okolo, Tradition and Destiny, 13.
38
Okolo, Tradition and Destiny, 16.
39
Okolo, Tradition and Destiny, 7.
40
Okolo, Tradition and Destiny, 24.

10
critical approach to reading, acknowledging their own biases, assumptions, and limitations in the

process of interpretation.41 By embracing the concept of "retake," readers are encouraged to

approach texts with humility and openness, recognizing that interpretations are always provisional

and subject to revision. This approach to reading fosters a spirit of intellectual curiosity,

exploration, and dialogue, enriching the reader's engagement with texts and contributing to the

advancement of knowledge.42

2.3 Any Reading and Any Retaking Involves a Decision that Starts from the Reading and

Retaking Subject’s Vision of the World

This concept comprises the following.

2.3.1 Interpretive Subjectivity

Okolo highlights the inherent subjectivity of reading and retaking, emphasizing that every

interpretation is shaped by the reader's unique perspective, experiences, and worldview. He argues

that readers do not approach texts as neutral or objective observers but as situated individuals

whose interpretations are influenced by their cultural, social, and ideological context.43 This

recognition of interpretive subjectivity underscores the importance of reflexivity and self-

awareness in the process of reading and retaking. Readers must be conscious of their own biases,

assumptions, and values, recognizing that their interpretations are not universal truths but situated

perspectives that reflect their vision of the world.44

41
Okolo, Tradition and Destiny, 19.
42
Okolo, Tradition and Destiny, 10.
43
Okolo, Tradition and Destiny, 19.
44
Okolo, Tradition and Destiny, 25.

11
2.3.2 Worldview and Interpretive Frameworks

Okolo contends that readers' decisions in reading and retaking are guided by their vision of the

world, which encompasses their beliefs, values, and epistemological commitments. This

worldview serves as the lens through which readers interpret and make sense of texts, shaping their

understanding and interpretation.45 Different readers may approach the same text with distinct

interpretive frameworks based on their worldview. For example, readers from diverse cultural

backgrounds may interpret a text differently based on their cultural norms, values, and traditions.

Similarly, readers with different philosophical or ideological perspectives may offer contrasting

interpretations of the same text.46

2.3.3 Ethical and Political Dimensions

Okolo suggests that readers' decisions in reading and retaking texts have ethical and political

dimensions, as they reflect underlying power dynamics and ideological struggles. The act of

interpretation is not merely a cognitive exercise but a morally and politically charged endeavor

that can reinforce or challenge existing power structures.47 Readers' decisions in reading and

retaking texts may reflect their positionality within broader systems of oppression, privilege, and

marginalization. Okolo encourages readers to critically examine the ethical implications of their

interpretations, interrogating the social, political, and ethical consequences of their decisions.48

2.3.4 Implications for Interpretive Practice

Okolo's exploration of the relationship between reading, retaking, and the reader's vision of the

world has important implications for interpretive practice. It calls attention to the need for self-

45
Okolo, Tradition and Destiny, 14.
46
Okolo, Tradition and Destiny, 17.
47
Okolo, Tradition and Destiny, 22.
48
Okolo, Tradition and Destiny, 35.

12
reflection, critical consciousness, and ethical responsibility in the process of interpretation.49 By

acknowledging the subjective nature of interpretation and the influence of readers' worldviews,

interpreters can adopt a more nuanced and self-aware approach to reading and retaking texts. This

approach fosters dialogue, empathy, and understanding across diverse perspectives, enriching the

interpretive process and contributing to more inclusive and equitable interpretations.50

3.0 Critique of Conditions for the Affirmation of a Modern African Philosophical Thought

by Marcien Towa and Tradition and Destiny: Horizons of an African Philosophical

Hermeneutics by Okonda Okolo

Towa's analysis of the obstacles to the affirmation of African philosophy provides a comprehensive

overview of the structural barriers and ideological biases that hinder its development. However,

while his emphasis on critical engagement with Western philosophy is essential, it is essential to

avoid perpetuating a dichotomy between Western and African thought. Instead, a more nuanced

approach that recognizes the interconnectedness of philosophical traditions would enrich the

discourse. Additionally, Towa's focus on institutional and material conditions highlights the need

for investment in academic infrastructure and intellectual freedom, yet it overlooks the grassroots

efforts and community-based initiatives crucial for the democratization of knowledge production.

Okolo's exploration of African philosophical hermeneutics offers valuable insights into the

dynamic nature of interpretation and the role of the reader's subjectivity. However, his framework

could benefit from further elaboration on the ethical implications of interpretation and the power

dynamics inherent in the production and reception of texts. Additionally, while Okolo emphasizes

49
Okolo, Tradition and Destiny, 13.
50
Okolo, Tradition and Destiny, 30.

13
the importance of contextualization and reinterpretation, more attention to the specific

methodologies and practices employed in African hermeneutics would enrich his analysis.

14
Conclusion

The affirmation of modern African philosophical thought requires a multi-faceted approach that

addresses structural obstacles, methodological challenges, and institutional or material conditions.

Towa's emphasis on critical engagement with Western philosophy and Okolo's exploration of

African philosophical hermeneutics offer complementary perspectives that enrich our

understanding of the complexities involved. By fostering dialogue, interdisciplinary collaboration,

and ethical reflexivity, African philosophers can contribute to a more inclusive and equitable

global philosophical discourse. Ultimately, the recognition and valorization of diverse

philosophical traditions are essential for addressing pressing socio-political challenges and

fostering intellectual diversity on the African continent and beyond.

15
Bibliography

I. Books

Okolo, Oritsegbubemi. Tradition and Destiny: Horizons of an African Philosophical

Hermeneutics. African Books Collective, Oxford, 2018.
Serequeberhan, Tsenay. African Philosophy: The Essential Readings. Paragon House, New York,
2001.
Towa, Marcien. African Philosophy in Dialogue. Clé Editions, Yaoundé, 2005.
_____. African Philosophy: Philosophy of the South. New African Editions, Dakar, 1992.
_____. Black Religion and Philosophy. Third World Press, Chicago, 1987.
_____. Ethics and Politics in Africa: Essay on African Political Philosophy. Clé Editions,
Yaoundé, 1997.
_____. For an Ethics of African Responsibility. Clé Editions, Yaoundé, 2001.
_____. The African Philosophy: Myth and Reality. New Africa Books, Johannesburg, 1980.
_____. The Ethics of Freedom. Clé Editions, Yaoundé, 2010.
II. Journal Article

Towa, Marcien. "Conditions for the Affirmation of a Modern African Philosophical Thought."
Presence Africaine, Vol. 77 (1971):159-175.

16