Philosophic sagacity in Africa
This thesis is made up of seven chapters. The first chapter is on Literature Review and Methodology. There, the texts and other academic references used on the production of this thesis are clearly indicated. Besides, in this chapter the methodology employed in collecting data and other facts from the field are spelt out. The second chapter covers the views of those scholars who vehemently denied reason to Africa. In the third chapter which is on Negritude and Ethno philosophy, light is shed on how "African philosophy" emerged. The first serious attempt to offer evidence of the existence of African philosophy as explained by Placide Tempels is covered. The position here is that African philosophy existed but as a communal enterprise. In the fourth chapter, the views postulated by the professional philosophers are recorded. Basically, the professional school of thought was not concerned about the existence or non-existence of African Philosophy. Its main pre occupationwas to bring forth a universally acceptable definition and meaning of philosophy. However, the position advanced here is that an individual is the initiator of a philosophy. It rejects the view that philosophy in the strict sense has its basis in the collectivity of people in a community. Further, this category of philosophers advanCe that for one to be able to engage in a philosophical activity or to do philosophy for that matter,he must be trained in-thinking rigorously and critically. Much of the current professional philosophy in Africa tends to place too much emphasis on literacy as a necessity for the existence and product-ion of a philosophy. iv Our fifth chapter on Philosophic Sagacity which is most central in this thesis advances that literacy is not a condition per se for one to be able to do or to think philosophically. It also dispels the view that philosophy was non-existent in traditional African. The position adopted here is that in traditional Societies there are wise men and women who as individuals are gifted in offering rational explanations and interpretations for any challenge directed to them. This is so despite the fact that they may not have benefited from the modern education and may be illiterate. In our sixth chapter, we have made the conclusion based on the discussions from the previous chapters. Lastly, in the Appendix section the field research findings are recorded in full. This academic exercise is most fundamental as it will offer concrete evidence to the readers and "the doubting Thomases" that critical and rigorous thought equivalent to that found in Western Society existed in the "illiterate" traditional African Society.