Abstract
In this work, I will be exploring the possibility of African skepticism in the philosophical milieu, and also in advancing the course of African philosophical discourse. This will be the underlying focus of this study. Employing the terms epistemic and trajectory is a way of trying to show that though skepticism is the fulcrum or pedestal upon which epistemology springs up as a branch of philosophy, however, the fact remains that African scepticism is not wishful thinking but a reality. Some of the philosophers of African descent whose works prove the existence of African scepticism like Hountondji, Asouzu, Wiredu, Oruka, and a host of others deserve grateful acknowledgment. It is in the process of other African philosophers’ objective reactions, critiques, criticisms and counter criticisms to their sceptical views that African philosophy, African philosophers and African skepticism are powerfully made more evident as realities in the philosophical enterprise. This work strongly holds that the attitude of undermining the efforts of African philosophers by fellow African scholars should be discouraged, rather the mindset should be that of African philosophical ecumenism where each scholar and school collaborate and corroborate with others to synergise for the advancement of thoughts and ideas that are indigenous to Africa, enrich and employ them in tackling the problems that are facing African and still extend generous hands of assistance in tackling the global challenge.
Highlights
Africa has been classified by some Western scholars and some scholars of African descent too in a manner that limits knowledge, understanding and the capacity to philosophise
It was the possibility of African philosophy that was downplayed as a mirage or at best given a partial view concerning the capacity for intellectual activities by the scholars of African origin, and the possibility of scepticism from the African perspective (Edet 2003)
African scepticism is not a figment of imagination; it is not a wishful thought of the non-alphabetically oriented mind, but a reality that is as clear as the daylight
Summary
Africa has been classified by some Western scholars and some scholars of African descent too (though at times unintentionally) in a manner that limits knowledge, understanding and the capacity to philosophise. Some of the sceptical views of Hountondji, Wiredu and others as to the question of the authenticity of African philosophy, African philosopher and philosophising within the African context helps African scholars to rise up to the challenge, put on their thinking apparatus and prove the existence of African philosophy and the place of African philosophers within the scheme of things and begin to codify their views for today and for posterity.
Sign-in/Register to view highlights & summary Sign-in/Register to access full text options 
Talk to us
Join us for a 30 min session where you can share your feedback and ask us any queries you have
Schedule a callMore From: Jurnal Sosialisasi: Jurnal Hasil Pemikiran, Penelitian dan Pengembangan Keilmuan Sosiologi Pendidikan
Disclaimer: All third-party content on this website/platform is and will remain the property of their respective owners and is provided on "as is" basis without any warranties, express or implied. Use of third-party content does not indicate any affiliation, sponsorship with or endorsement by them. Any references to third-party content is to identify the corresponding services and shall be considered fair use under The CopyrightLaw.
