Titlebook: Ethnophilosophy and the Search for the Wellspring of African Philosophy; Ada Agada Book 2022 The Editor(s) (if applicable) and The Author(

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A Wellspring of African Philosophical Concepts? The What and Why Questions in the Context of Intercuan any other source, it is the most obvious candidate for the title of “wellspring of African philosophical concepts”. Ethnophilosophy boasts an advantage in contributing to the essential ingredient of culture-specified uniqueness that can distinguish African philosophy from non-African philosophies

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Beyond the Universalist Critique and the Particularist Defence of Ethnophilosophy The two groups of scholars sought to answer the question does ethnophilosophy still have a place in contemporary African philosophy? While the universalists deride ethnophilosophy and contend that it be done away with given that it lacks criticality, individual authorship and scientificity and is n

HERE

African Philosophy: With and Beyond Ethnophilosophysubstructure nor the entire superstructure of African philosophy, then we must think of ways in which African philosophy can progress . ethnophilosophy. In this chapter, I present my views about the nature and potential of African philosophy today. While scholars like Ada Agada find ethnophilosophy,

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The Case Against Ethnophilosophyhe current is that it hypes a presumed collective African philosophy that does not actually exist, lacks the kind of analytical rigour that is assumed to characterise good philosophy, and promotes the idea of an African philosophy closely linked with primitive phenomena such as folk wisdom, juju, an

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H. Odera Oruka’s Philosophic Sagacity as a Variety of Ethno-Philosophyleading role in contemporary African philosophical discourses. More specifically, I contend that philosophic sagacity is a variety of ethno-philosophy. Oruka identifies four trends in current African philosophy. These are ethno-philosophy, professional philosophy, nationalist–ideological philosophy,

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“Ethnophilosophy” and Wiredu’s Programme of Synthesisof these conceptions, I proceed to associate Wiredu’s work with the earlier and more obscure version of the two, even though he never explicitly used the term. I argue that this neglected version of ethnophilosophy was germane to Wiredu’s philosophical agenda and that current African thinkers should