By Sanya Osha
This ebook makes a daring statement for the start of a postethnophilosophical part in smooth African suggestion. It re-considers the query: "What is African philosophy," and introduces a technique for surroundings a wide and effective time table for modern African philosophical suggestion.
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The promise of Wiredu’s theoretical approach can also be undermined by a threat of infinity. Its sustainability lies in its constant and endless invention of interlinking conceptual bridges which ultimately can only serve as odes to brilliance. However, conceptual brilliance is not always the overarching pursuit of an Africa-centered agenda. Instead, it aims to resolve a long standing racial and imperialist impasse created by the broad effects of the colonial encounter and by the prolonged denigration of the Black subject in Western culture.
There is no analysis of this reversal by Wiredu. However, the effects of this discursive transformation are quite dramatic. Wiredu’s first major book, Philosophy and an African Culture (1980) demonstrates the remarkable range of his philosophical interests. Beginning with conventional epistemology and moving to philosophy of language and sustained critiques of classical Marxism, Wiredu displays the full scope of his intellectual ambitions. Marxism in those days of pre-Soviet Union collapse was an exceedingly fashionable ideology for much of the third world.
No apologies are required for the Black presence, which is de-ghettoized and universalized at the same time. This is a gesture that is accomplished by the sheer rigor of his mode of philosophizing. Despite whatever criticisms one might have about some aspects of Wiredu’s work, in terms of founding a tradition for the practice of modern African philosophy, his contributions have been pivotal. He has also been consistent in his output and the quality of his reflections regardless of some of their more obvious limitations.