African Philosophy and The Challenge Of-1

International Journal of Law, Management and Social Science ISSN: 2581-3498
Vol. 3, Issue II, Apr-Jun, 2019 http://bharatpublication.com/journal-detail.php?jID=35/IJLML
AFRICAN PHILOSOPHY AND THE CHALLENGE OF

ETHNOCENTRIC COMMITMENT
*BISONG, PETER BISONG; **SHENGE, IMOTER MARK
*Department of Philosophy,
University of Calabar, Nigeria
**Department of Philosophy
University of Makurdi
ABSTRACT
The question of whether or not African Philosophy exists is no longer a question that plagues the
minds of African philosophers. It is now taken for granted that Africa has philosophy. The most
pressing issue now is how to develop African philosophy to rank at par with philosophies of other
regions. Asouzu believes that philosophy is inhibited in Africa, because of the divisive mindset with
which Africans pursue philosophy – a mindset after Aristotle.In his Metaphysics, Aristotle bifurcated
being into substance and accidents, and exalted substance above accidents. He also bifurcated
humans into – the wise and the less wise. The wise are those that know the cause of a thing. They are
superior to the less wise.In the same vein, he divided science into two categories – the master science
(Metaphysics) and the ancillary science (other subjects). Once again the master science is placed
above the ancillary science. This divisive mindset Asouzu believes percolated through the West due to
the influence of Aristotle on the Western thought. The West in their turn transported it to Africa
through socialization, indoctrination and education. Africans now imbued with this divisive mind-
setnow tend towards ethnocentriccommitment in their philosophizing. Ethnocentric commitment has
tended to limit Africans merely to attempts, to show how their philosophy or culture is equal or better
than that of the West. This kind of spirit in which philosophy is pursued in Africa, Asouzu argues
inhibits the mind from properly grasping reality and thereby unable to advance knowledge. This work
therefore, presents Asouzu’s proposed solution to this drawback in African philosophy, with the intent
of charting a better course for African philosophy and thereby enhancing the speedy growth of
philosophy in Africa.
Keywords: African philosophy, ethnocentric commitment, Ibuanyidanda, philosophy, Africa
INTRODUCTION
Philosophy according to Yekini, originated from questions about human existence; questions
about knowledge and values, society and culture, man‟s origin and end et cetera (2004:7). If
this is true, then the question of whether Africa has philosophy or not is no longer an issue.
This is because Africans like other groups of human beings are also gifted with the capacity
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to „wonder‟ about their existence and happenings around them. To deny Africans of this
capacity is to deny them of the capacity for ratiocination. This pattern of reasoning has played
a great part in bringing a drastic shift from concerns and arguments as to whether or not
Africa has a philosophy, to concerns as to what is African philosophy and what is its proper
method.
In spite of this shift in focus of African philosophy from bemoaning of the past and
debates on stolen legacies to attempts to formulate and build African philosophy, there is still
so much to be desired from African philosophy. Innocent Asouzu believes the lingering
growth in African philosophy, is a result of ethnocentric commitment that has been imbibed
from Western education and socialization that was occasioned by colonialism. He believes
that unless this tendency to ethnocentric reduction is erased from the minds of African
thinkers, philosophy would forever remain an infant in Africa. He proposes Ibuanyidanda as
a method and approach to philosophizing that would aid African philosophers to go beyond
ethnocentric commitment to do authentic philosophising. Authentic philosophy to him is “a
transcendent complementary ontological inquiry which seeks to grasp reality from the
preceding conditions of its comprehensive determinations … it seeks to transcend our limited
horizons as these present themselves to us in our diverse cultural milieus (Ibuanyidanda
2007:10). This ontology urges everyone not to exalt his/her experience, ideas, theories,
beliefs etc to absolute mode, in utter negation of other people‟s ideas and theories.This is
because no being exist alone but rather in a complementary relationship with one another.
Africans and their ideas must exist in complementary relationship with that of other regions
of the world. When this admonition is imbibed, Asouzu believes, the supremacist mindset
with which African philosophers presently pursue philosophy would be converted to an
Ibuanyidanda (complementary) mindset.
AFRICAN PHILOSOPHY
What constitutes or should constitute African philosophy has been a topic of intense debate
over the past years. Some believe it constitutes or should constitute African spirituality,
religion, cultural tradition, and other distinctively African perceptions of concepts like time,
personhood, immortality et cetera or uses methods that are distinctively African.
PantheleonIroegbu and C. Momohare proponents of this view. Iroegbuargues that “African
philosophy is the reflective enquiry into the marvels and problematic that confronts one in the
African world, in view of producing systematic explanation and sustained responses to them”
(2003:116). Momoh conceives African philosophy as “African doctrines or theories on reality
(being) and the universe which is made up of things like God, gods, life, life after death,
reincarnation, spirit, society, man, ancestors, heaven, hell …conception, practices etc
(2003:24). Others hold that African philosophy is true and authentic philosophy if and only if
it is modelledafter the Western method. Still others argue that a philosophy counts as African,
if it is done by an African by descent or others engaged in the realm of African philosophy.
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Henry Oruka is a proponent of the former view, which is evident in his comment that in
Africa “what in all cases is a mythology is paraded as African philosophy, and again the
white culture is expected to endorse that it is indeed a philosophy but an African philosophy”
(1978:60),
Henry Odera Oruka taxonomies African philosophy into six trends (initially four but
he added two shortly before he died) namely:
1. Ethnophilosophy: This is an era that saw the collective ontological world-views and
assumptions of African societies as African philosophy.
2. Sage Philosophy: this covers individuals who were originators of the ideas that became the
ontological world-views of the people.
3. Nationalistic/Ideological Philosophy: this group contains national and political figures who
engaged in independence and nation-building projects. They include Senghor, Nkrumah,
Nyerere, Azikiwe, Awolowo et cetera.
4. Professional Philosophy: This group encompasses those trained in Western universities and
thereby employ western methods in philosophising.
5. Literary/Artistic Philosophy: This is a category that contains philosophers who dwell on
philosophical issues within essays and other writings. Philosophers in this category include:
NgugiwaThiongo, Wole Soyinka, Chinua Achebe, Okot ‟Bitek, Taban lo Liyong. Et cetera..
6. Hermeneutic Philosophy: This comprises philosophers who dwell on the analysis of

African languages with the intent of sorting out philosophical content in them. Such
philosophers include: Barry Hallen and J. O. Sodipo,Kwame Gyekye etc.
(http://en.wikipedia.org/wiki/African_philosophy)
There are other taxonomies given by other philosophers which would not be captured
in this work. It is important however to note that, these taxonomies paint the picture of an
African philosophy that is still evolving. Thus, the question is not whether African
philosophy is growing, rather the question is how well is it growing? Innocent Asouzu
believes African philosophy has been slow in growth because of tendencies towards
ethnocentric commitment.
ETHNOCENTRIC COMMITMENT
Ethnocentric commitment arises from the mind‟s tendency to misuse or misinterpret its ethnic
consciousness or affiliation. It is the tendency of the mind to affirm and uphold the interest of
those it perceives to be nearest to it and negate those it perceives as external to it. Every
member of an ethnic group has a group identity. It is the consciousness of this group identity,
aided by a bifurcating and polarising mindset that makes the mind to tend to cling and uphold
the interest of those nearest to it in utter negation of those not so close (Bisong, 2019:49). The
consciousness of ethnic identity would make for instance, an Igbo man to tilt more towards
those who belong to his ethnic enclave than to a Hausa man or those who are not so close.
Thus, he would seek to uphold and preserve the interest of the Igbo people first, even if doing
so would mean a total negation of that of the others. However, when this interest is between
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an African and Westerner, this same Igbo man would chose to preserve the interest of the
African first, even if it means negating that of the Westerner. Ethnocentric commitment
therefore, is the tendency to uphold and affirm the interest of those perceived as nearest and
closest. Asouzu believes this is a function of our primitive instinct of self-preservation which
is energized by the kind of onthologies we espouse. He writes:
Since we tend to act under this impulse of our primitive instinct of self-
preservation always and often unintentionally, one can say that in most
multicultural and multiethnic contexts, there is often the tendency for the mind
to act in an unintended ethnocentric fashion, in view of securing certain
interests and privileges it defines as very important for the inner circle
(Ibuanyidanda2007:130).
The instinct of self-preservation leads the mind to assume that „the nearer is better and safer‟.
This assumption Asouzu believes is raised to a super-maxim that guides our inter-relationship
and other kinds of relationships in the world. The nearer an individual, idea, culture, beliefs
etc is to us, the more likely we would cling to it and preserve it, even in total negation of the
ideas, culture and beliefs of other regions of the world. This tendency to act from
ethnocentric commitment according to Asouzu can be said to be one of the major causes of
conflict in the society and influences the way philosophy and science is done in Africa. It is
the major cause of the supremacist approach to philosophy that is visible in Africa and the
world at large. It is the reason why African philosophers have made it their primary
occupation in philosophy, to show why African philosophy is superior to other philosophies
or why philosophy should be believed to originate in Africa. This tendency to ethnocentric
commitment though is arguably rooted in our instinct of self preservation; is however boosted
by the kind of ontology we espouse. Asouzu accuses Aristotle of being the precursor of this
bifurcating ontology.
Asouzu sees Aristotle‟s approach to ontology as an approach that has influenced
greatly the way most westerners see the world and relate to other people. According to him,
Aristotle “introduce a type of mind-set that would determine the way most westerners seek to
define themselves within the context of those whom they adjudged less wise to themselves”
(Ibuanyidanda2007:146). Aristotle adopted a polarising and divisive mindset in his pursuit of
metaphysics. He sees metaphysics as a science that supersedes and is more supreme to other
sciences. He pictured the relationship between metaphysics and other disciplines with the
imagery of the relationship between the master worker and the mechanic, the wise and the
unwise, the essential and the accidental. He asserts;
The master workers in each craft are more honourable and know in a truer
sense and are wiser than the manual workers, because they know the causes of
the things that are done … the man of experience is thought to be wiser than
the possessors of any sense perception whatever, the artist wiser than the men
of experience, the master worker than the mechanic and the theoretical kinds
of knowledge to be more of the nature of wisdom than the productive
(Aristotle, Metaphysics, 1926: 1).
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Aristotle holds a discriminatory class consciousness which leads us to understand that the
wise are destined to rule the unwise. When this type of polarization and categorization is
applied to societal or ethnic relationship, it easily induces the mind to tend towards
ethnocentrism. Also in his Metaphysics, Aristotle separated being into substance and
accident. Substance, he held, subsist independent of accident and therefore is essential and
indispensable. Accidents on the other hand depend on substance for their existence and are
thus inessential and dispensable. Asouzu believes, this divisiveness that was set in motion by
Aristotle has percolated through the length of the history of Western philosophy and has also
caught up with Africans through education, indoctrination and socialization by the West. This
is why Asouzu accuses Aristotle of being the major instigator of ethnocentric reduction. He
writes: “following the dictates of Aristotle‟s approach, the mind would be inclined to create a
picture of human interpersonal relationship, where some human beings are perceived as
essential and others merely as accidental and inconsequential entities”
(Ibuanyidanda2007:145).
Thus, by instigating a kind of tone concerning the nature of metaphysics in

comparison to the rest of the sciences, Aristotle initiates the kind of hegemonic mindset that
has influenced the way science and philosophy are done in the West and by extension Africa.
Also, by bifurcating being, and exalting substance above accidents, Aristotle initiates the kind
of bifurcating mindset with which philosophy is operated with today.
ETHNOCENTRISM IN AFRICAN PHILOSOPHY

Asouzu is of the view that “most philosophical debates within the framework of what is
called Western philosophy are usually done in this mindset of utter mutual negation”
(2007:169) after the mindset of Aristotle. African philosophers he argues are also influenced
by this Aristotelian mindset, considering the fact that “the leadership structure in Africa, both
in learning, philosophy and administration is drawn from people who have a
disproportionately western type of education” (Ibuanyidanda 169). This he believes was
made possible through western education, socialization and indoctrination (2007:177). The
line of argument of Asouzu could be understood, if one understands thatEurope was a
continent of colonizers and religious proselytizers. Therefore, through colonialism which
came along with western education and socialization, this Aristotelian mindset which had
beclouded the colonizers was transmitted to Africans. Wiredu corroborated this when he
commented on the impact of Western education on African way of thinking. He writes: “The
African who has learned philosophy in English, for example, has most likely become
conceptually westernized to a large extent not by choice but by the force of historical
circumstances. To that same extent he may have become de-Africanized.”
(http://www.africa.ufl.edu/asq/v1/4/3.htm). Western education therefore, baptized Africans
with a divisive and bifurcating mindset.
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Thus, imbued with this type of bifurcating mindset, Africans now approach reality through
the divisive mindset of superiority – inferiority. Most of their works in literature, politics and
history are geared towards showing how superior African heritages are to their western
counterpart. This is noticeable in works like African Socialism and Ujamaa of Nyerere,
Consciencismof Nkrumah, Pan Africanism of Nkrumah and Dubois, Neo-Welfarism of
Azikiwe etc. These works and most others are directed against Western intervention and
exploitation and thus are ethnocentric in character. Thus, most works in Africa carry the „we-
them‟ mentality. They paint an idyllic image of an African and contrast it with that of the
Westerner. This is the spirit that drives the projecting of communalism as something uniquely
African in contrast to the individualism of the West. It is the same spirit behind the fronting
of three-valued logic as a uniquely African logic in contradistinction with two-valued logic
that is supposedly uniquely Western.It is the spirit behind the projecting of transcendentalism
as uniquely African as Momoh avers, “any work that claims to be an African philosophy, is
not an African philosophy, if it is actually not in harmony and congruence with the spirit of
Africa, which reality is primarily spiritual” (66). Both the West and Africans have inherent
moment of oscillation between transcendence and world immanence; there both experience
an oscillation between three-valued logic and two-valued logic. To claim one for Africa and
the other one for the West is a function of a divisive hegemonic mindset.This divisive
hegemonic mindset is behind the formation of theories concerning African science, African
philosophy, African ethics, African logic et cetera.It is the driving force behind the Black
Athena Debate, Afrocentricism, the Philosophy of Stolen Legacy, Copy Cat Philosophy et
cetera. For Asouzu, holding the view that Africa is the sole originator of philosophy as the
philosophy of the stolen legacy argues, would tantamount to negating the raw primary
cognitive ambience of other geographical areas. It is a complementarity of ideas from
different regions of the world that brought forth philosophy. No region therefore, can
honestly have an absolute claim to the origin of philosophy as the philosophy of the stolen
legacy and other philosophies tend to argue. Ethnocentric commitment makes individuals to
argue in favour of their inner circles which would not produce authentic knowledge. All
knowledge claims for it to be authentic and true must relate to the totality and
comprehensiveness of being as the foundation of all existent realities. Thus, ”any truth claim
that ignores the relativity of human existential situation as to state apriori and apodictally
what the case would be in all situations and fails to acknowledge the fragmentary and
referential nature of all missing links of reality is bound to err” (Complementary
Reflection2004:315). The truth and authenticity of all knowledge claims, depends on how far
the mind of the claimant recognizes the total, comprehensive and ultimate foundation of
reality. To exalt Africans experience of reality to an absolute mode, is the same as to exalt the
experience of one blind man who upon experiencing the tail of an elephant, held that the
elephant was absolutely like a snake. Unless this blind man concedes to other ideas as regards
the elephant, he would forever be mistaken in his idea that the elephant was like a snake.
Unless African philosophers concede to the equal importance of other ideas and experiences
of reality from other regions, they would never grasp or present reality truly and
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authentically. Unless they become more open minded in their philosophising, they may never
make any laudable progress in philosophy.This according to Bisong (2018:62), implies that
“the pursuance of one„s interest in total negligence of others has an indirect repercussion”.
To become more open minded, African philosophers would need to do away with
ethnocentrism. The need to come to the realization that the super-maxim, the nearer the better
and safer is not always correct. This is because the nearer is not always better and safer. The
farther may sometimes be better and safer. To come to this realization, Asouzu believes a
transcendent existential conversion must take place in an individual.
TRANSCENDENTAL EXISTENTIAL CONVERSION AS THE HOPE

OF AFRICAN PHILOSOPHY
Asouzu is of the belief that ethnocentric reduction tends to cloud our minds and thereby
making certainty in knowledge to elude us. To overcome this ethnic bias, Asouzu proposes
Ibuanyidanda methodology. Ibuanyidanda (which means no load is insurmountable for danda
the ant) is Asouzu‟s coinage which is derived from three Igbo words: ibu meaning load or
task, anyi meaning not insurmountable and danda which means a specie of ants. This idea of
Ibuanyidanda Asouzu argues, connotes to the traditional Igbo people the importance of
mutual dependence and interdependence in complementarity. As the ants when working in
unison and complementarity could lift loads that appear heavier than them, the traditional
African philosophers believe that humans could achieve or solve difficult tasks when acting
in complementarity. Thus they hold that, “for anything to claim existence, it has to fulfil a
minimum condition, which subsists in its commitment to a mutual complementary
relationship between it and the other units with which it shares a common framework”
(Asouzu, Ibuanyidanda 2007:11-12).Ibuanyidanda ontology therefore, is an attempt to
redefine, refine, reconstruct and free our system of thought from all ethnocentric
commitment, making the mind of all to see reality from the windows of missing links.
Missing links are fragments of existence consisting of units and units of units, things and
things of things, essences and essences of essences, accidents and accidents of accidents,
forms and forms of forms, ideas and ideas of ideas, thoughts and thoughts of thoughts etc.As
these relate to each other in time and space and with regard to other modes of this
complementary relationship in quantities and qualities, in kind and in differences as these
seek to build an intrinsic harmonious whole in mutual service (Ibuanyidanda2007:267).
Ibuanyidanda ontology assumes that if humans act in complementarity they could gain
certitude in knowledge. But if they work as they currently do, in divisiveness and polarization
they would not achieve much. The Africans need the West and the West needs the Africans
and other regions of the world to lift up the tablet of knowledge from its hiding place to the
fore. Just like ants in divisiveness cannot achieve much until they work in complementarity,
the humans (as missing links) until they realize that they share the same complementarity
horizon with one another and act in complementarity would not achieve much. The mind
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therefore, must begin to see being as missing links without which it cannot affirms its own
existence.
However, for the mind to begin to see being as missing links of realities, it has to undergo a
process Asouzu calls „transcendent existential conversion.‟ Existential conversion is the
“process through which human consciousness attains the highest level of experience or
intuition of being, as that on account of which anything that exists serves a missing link of
reality” (Ibuanyidanda 2007:329). Existential conversion helps the mind to operate with a
global mindset (Bisong 2014:43). This process of existential conversion Asouzu believes
brings the subject to full awareness of the limited value of the super maxim, „the nearer the
better and safe.‟ When existential conversion has taken place, “the mind becomes aware that
the super maxims the nearer the better and safer has only a limited range of application”
(Asouzu Ibuanyidanda 2007:329). This super-maxim Asouzu believes is at the root of most
clannish and ethnocentric tendencies in Africa and the world at large. But when existential
conversion has taken place in an individual, the subject begins to discover that the nearer is
not always the better as the maxim suggests. It is at this moment of discovery that an
individual comes to the realization that all individuals across all ethnic groups form one
indivisible horizon of being outside of which nothing has meaning that claims existence
(Ibuanyidanda 2007:329). Transcendent existential conversion therefore, is a “process
through which human consciousness attains the highest level of experience or intuition of
being, as that on account of which anything that exists serves a missing link of reality”
(Ibuanyidanda2007:329). At this level of consciousness, the mind no longer sees reality as
absolute fragments as is presently done in Africa, but on a platform of comprehensiveness
and universality. When existential conversion has taken place the mind no longer sees being
in a limited mindset but in a global or totalizing mindset. Existential conversion therefore, is
the inward conversion of the mind from divisiveness to complementarity. It is a conversion
from hegemony to egalitarianism. It is a conversion from a „we-them‟ mentality to a „we-we‟
mentality. At this point the super-maxim, „the nearer the better and safer‟ would cease from
having a limited application, but would begin to have a universal application – everybody
would become the better and safer. At this point the desperate effort by African philosophers
to carve out a distinctly different philosophy for Africans would cease. Rather they would
seek a totalising philosophy – a philosophy that is all-encompassing and comprehensive
devoid of ethnocentric reduction. When existential conversion has set in, the question of
which philosophy is superior and which is inferior would no more be relevant. The task
would become, how do we advance the frontiers of knowledge?
When existential conversion has taken place the mind begins to operate in keeping with the
dictates of what Asouzu calls „the transcendent categories of unity of consciousness.‟ These
transcendent categories are “fragmentation, unity, totality, universality, comprehensiveness,
wholeness and future reference” (Ibuanyidanda2007:323). When existential conversion has
taken place the mind will no longer divide and bifurcate reality but operates in keeping with
the dictates of the transcendent categories. That is, the mind would grasp being in its
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fragmentation, unity, totality, universality, comprehensiveness, wholeness and future

reference.
However, for a subject to be able to capture being in its fragmentation, unity, totality,
universality, comprehensiveness, wholeness and future reference, the harmonising faculty
according to Asouzu must be in charge. The harmonising faculty is a transcendent “faculty
that harmonizes all forces that tends toward bifurcation and exclusiveness” (Ibuanyidanda
2007:316). It is active when a being has undergone existential conversion. Thus, when the
harmonizing faculty is in control, the tendency of the mind to be led astray to ethnocentric
commitment would not be there, for this faculty harmonizes all differences, leaving no
chance for polarization and bifurcation which lead to ethnocentric commitment. The
harmonizing faculty enables the mind to grasp the totality of being, and thereby leaving no
chance for bifurcation. Therefore, when being is grasp with the aid of this faculty that one
could be said to be operating in a global mindset. It is from this global or transcendent
mindset that we are capable of encountering the opposite other in its otherness and embrace
this otherness as an extension of ego without discrimination. It is from this mindset that we
are capable of seeing the opposite others not as „them‟ but as‟we‟. It is from seeing the world
in this mindset that ethnocentric commitment is erased.
CONCLUSION
Ibuanyidanda philosophy has as its major task, the liberation of human reason from all forms
of ethnocentric impositions. It admonishes all stakeholders to “never elevate a world
immanent missing link to an absolute instance” (Asouzu Ibuaru, 2007:197). Rather being is
to be captured “in a comprehensive, total and future referential and proleptic manner”
(Asouzu, Complementary Reflection 2004:316). Any experience of reality according to
Ibuanyidanda ontology that do not encompass the universal, total and comprehensive whole
would hardly give us any insight into the being we inquire after. So also any philosophy that
does not operate from a global totalizing mindset fails to give authentic knowledge.
Asouzu‟s Ibuanyidanda is a call on African philosophers and all philosophers to see reality
through the windows of missing links of reality and never as absolute mode of existence; for
every being is a missing link that serves other missing links in a complementary mode of
existence. Viewing reality this way eliminates the „we-them‟ mentality that has plagued
philosophers in Africa and in the whole world. When this „we-them‟ mentality is eliminated
from all philosophers, then and only then would philosophy in general and African
philosophy in particularbe operated devoid of ethnic bias and sentiments.
BIBLIOGRAPHY
Aristotle 1926. Metaphysics. Trans. W.D. Ross. Oxford: Clarendon Press.
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Asouzu, I. 2007. Ibuanyidanda: new complementary ontology beyond world-immanetism,

ethnocentric reduction and impositions. Zweigneiderlassong Zurich: Litverlag GmbH & Co.
KG Wien.
Asouzu, I. 2007. Ibuaru:the heavy burden of philosophy beyond African philosophy.

Zweigneiderlassong Zurich: Litverlag GmbH & Co. KG Wien.
Asouzu, I. 2004.The method and principles of complementary reflection in and beyond

African philosophy. Calabar: University of Calabar Press.
Bisong, Peter Bisong 2019. “The Constraining Mechanism and Sustainable Environment”.
OmniScience: A Multi-disciplinary Journal.Volume 9, Issue 1
Bisong, Peter Bisong. “The Boomerang effect of Environmental Degradation. The Way
Forward”. International Journal of Advances in Scientific Research 2018; 4(8): 60-66.
Bisong, Peter Bisong &Udo, Inameti Lawrence 2014. “Absolute certainty and asouzu‟s
transcendent unity of consciousness”. American Journal of Social and Management
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Iroegbu, P. 1994Enwisdomization and African philosophy. Owerri: International University

Press.
Momoh, C. 2003. “African philosophy: nature, schools and substance”. Philosophy for all
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Oruka, H. 1978. “Four trends in current African Philosophy.” William Amo symposium,
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International Journal of Law, Management and Social Science ISSN: 2581-3498

Vol. 3, Issue II, Apr-Jun, 2019 http://bharatpublication.com/journal-detail.php?jID=35/IJLML