PLS1502

ASSIGNMENT 2
DUE DATE: 2 APRIL 2025
PLS1502 Assignment 2 2025

DUE 2 APRIL - 561251

Option A

In “African historical reconstruction” Osuagwu identified four factors which he

argues characterize and explain the nature of African Philosophy. Critically
analyze these factors in light of the discourses on Africa and discuss whether or
not they characterize African Philosophy in contemporary Africa.

Guidelines:

Discuss these factors in detail, their limitations, and strengths.

Discuss whether these factors are relevant in contemporary Africa.

Do these factors make an African Philosophy, if so, how, if not, why not?

Option B

In “Ethics and Morality in Yoruba Culture” (2004) Bewaji argues that “the basis of
morality in Africa is human welfare, and not to earn reward from some divine or
metaphysical being”. Critically discuss this argument and determine whether or not it is
plausible. Do you agree with the argument? If not, why not, if you agree why do you
agree?

Guidelines:

Discuss what is morality and ethics according to Bewaji

Discuss whether Bewaji’s argument about the basis of morality is plausible or not

Is Bewaji’s argument about morality still relevant and applicable to contemporary Africa
and politics?
ANSWER

OPTION 1

AFRICANITY OF AFRICAN PHILOSOPHY: A CRITICAL ANALYSIS

African philosophy has been shaped by various ideas that try to define its nature and
scope. In African Historical Reconstruction, Osuagwu identifies four key factors that he
believes characterize African philosophy. These are the ethno-African, geo-temporal
African, lego-African, and techno-African factors. The ethno-African factor highlights the
cultural traditions and beliefs of African people. The geo-temporal African factor
emphasizes the influence of Africa's geography and history on its philosophical
thoughts. The lego-African factor refers to the laws and social rules that guide African
societies. And moreover the techno-African factor looks at how technology and progress
influence African philosophy.

Osuagwu’s Four Factors Defining African Philosophy

Ethno-African this factor associates African philosophy with the identity of its authors. It
recognizes a philosopher as African based on birth, ancestry, ethnicity, and cultural
heritage. While this criterion ensures that African philosophy remains tied to African
experiences and perspectives, it is also problematic. It risks excluding non-Africans who
contribute meaningfully to African philosophy and raises questions about whether
philosophical ideas should be limited by ethnic origin.
Geo-temporal African This aspect defines African philosophy based on its physical and
temporal context. If a philosophy emerges from Africa or is influenced by African history
and culture, it qualifies as African. While this factor acknowledges the importance of
place and historical context, it may be too rigid. The African diaspora has contributed
significantly to African thought, and excluding their perspectives could limit the richness
of African philosophy.

Lego-African Yhis factor includes individuals or ideas that become African by virtue of
legal, academic, or institutional recognition. For instance, a foreign scholar specializing
in African philosophy could be considered part of the discipline. While this expands the
boundaries of African philosophy, it raises concerns about external influence
overshadowing indigenous African perspectives.

Techno-African This criterion considers an author or a work African based on its

thematic focus. Even if an author is not African, their work qualifies as African
philosophy if it addresses African concerns, uses African conceptual frameworks, or
engages with African traditions. This broadens the scope of African philosophy but may
dilute its uniqueness if African philosophy is seen as merely a subject of study rather
than a lived intellectual tradition.

Strengths and Limitations of Osuagwu’s Framework

Osuagwu’s classification offers a comprehensive way of defining African philosophy,

ensuring that it remains grounded in African identity, experience, and intellectual
traditions. But, his approach has limitations. First, the ethno-African and geo-temporal
factors risk creating an exclusionary definition that ignores contributions from the
diaspora or non-Africans engaging deeply with African thought. Second, the lego-
African and techno-African factors open African philosophy to broader interpretations,
potentially diluting its distinctiveness.

So, Osuagwu’s approach does not fully account for the influence of colonialism and
globalization on African philosophical traditions. Many African scholars have engaged
with Western and Eastern philosophies, synthesizing them with indigenous thought.
This cross-pollination raises questions about whether rigid classifications can truly
capture the evolving nature of African philosophy. And using emphasizing authorship
and location, Osuagwu’s framework risks overlooking the substance of philosophical
arguments and the methodologies used.

Relevance in Contemporary Africa

In modern Africa, where globalization and transnational intellectual exchanges are

common, Osuagwu’s framework remains relevant but requires adaptation. African
philosophers engage with issues such as democracy, development, and decolonization,
often incorporating global perspectives while maintaining African epistemological
frameworks. The emphasis on African identity, context, and themes remains crucial in
resisting intellectual colonialism, but it should not limit engagement with diverse
philosophical influences.

Let say for example, African philosophers today address pressing issues such as
governance, environmental ethics, and technological advancements. These discussions
often draw from both indigenous African knowledge systems and contemporary global
philosophical debates. Osuagwu’s framework provides a foundation for distinguishing
African philosophy, but it must be applied in a way that allows for intellectual fluidity and
adaptability.

Do These Factors Define African Philosophy

Although Osuagwu’s factors contribute to defining African philosophy, they are not
sufficient on their own. African philosophy is more than its authorship or geographical
origin; it is a dynamic intellectual tradition that evolves with social, political, and cultural
changes. The emphasis should be on philosophical methodologies and themes relevant
to African realities rather than rigid classifications based on identity or location.

Per reasoning, some African thinkers argue that African philosophy should be defined
by its communal and oral traditions rather than written texts alone. The incorporation of
oral literature, folklore, and indigenous knowledge systems challenges the conventional
Western understanding of philosophy. Osuagwu’s classification does not fully address
these dimensions, making it necessary to supplement his framework with a broader
understanding of African intellectual traditions.

My conclusion

Osuagwu’s four factors offer valuable insights into understanding African philosophy,
but they need to be applied in a flexible way. It’s important to balance keeping the
African identity of philosophy intact while also recognizing that intellectual ideas are
constantly evolving. African philosophy should be defined by how it engages with the
realities of African life, contributes to global philosophical discussions, and helps
address current challenges both within Africa and worldwide.

In the end, defining what African philosophy is cannot be done with strict categories
alone. It’s better understood as a field that grows and changes, reflecting the continent's
diverse history, cultures, and intellectual traditions.
References:

Onebunne, J.I., (2020) African Philosophy in and beyond Ethnophilosophy. AMAMIHE:

Journal of Applied Philosophy, 18(5), pp.1-xx. ISSN: 1597-0779. Available at:
https://doi.org/10.13140/RG.2.2.26789.12.

Bewaji, J.A.I., 2005. Ethics and Morality in Yoruba Culture. In K. Wiredu, ed. A
Companion to African Philosophy. Oxford: Blackwell Publishing, pp. 453-464.
https://doi.org/10.1002/9780470997154.ch32.
OR

OPTION 2

ETHICS AND MORALITY IN YORUBA CULTURE

When people think only about their own actions and not about how society affects them,
they often make simple mistakes. Moral duties, or what is right and wrong, happen
when we live and interact with others. In society, we all compete for things that are
important, like love, respect, and kindness. It's important for society to make sure
everyone has a fair chance at getting these things. This idea is a big part of African
values.

Gbadegesin (1991) asserts that African notions of community and individuality do not
necessarily conflict. An individual may willingly sacrifice personal interests for communal
survival, secure in the knowledge that the community will reciprocate care and concern.
This perspective contrasts with Western notions of individual rights, which often assume
a fundamental separation between self and society.

A common misconception is that African morality is entirely rooted in religion. Scholars

like Bolaji Idowu, John Mbiti, and J. O. Awolalu, along with their Western counterparts
such as G. E. Parrinder and A. B. Ellis, have suggested that Africans are inherently
religious and that religion dictates morality. However, this view oversimplifies the
relationship between morality and religion. Wiredu (1997) argues that morality in Africa
is fundamentally humanistic, focusing on human welfare rather than divine
commandments. He explains that while moral behavior is often associated with divine
approval, the ethical foundation is not supernatural but human-centered. As he states in
Philosophy and an African Culture (1980), African moral thought emphasizes what is
beneficial to individuals and communities, equating moral goodness with human dignity,
prosperity, and contentment.

John Ayotunde Isola Bewaji challenges Wiredu’s assertion that African traditions lack
deep philosophical reflections on humanistic ethics. He references Yoruba Ifa
teachings, which emphasize morality as a means of promoting human welfare
(Gbadegesin 1991). This idea aligns with Wole Soyinka’s (1988) critique of excessive
individualism in American society. Soyinka highlights the Yoruba integration of ethics
and aesthetics, where moral goodness is associated with beauty, a view reinforced by
Roland Abiodun (1983).

Wiredu further elaborates on the humanistic basis of African morality, particularly in

Akan thought. He notes that all moral endeavors aim to harmonize interests and secure
human well-being (1996). Household relations and kinship networks serve as
foundational training grounds for moral virtue, cultivating a sense of sympathetic
impartiality essential for ethical living.

This perspective challenges the assumption that African morality is primarily religious.
While religion plays a role in reinforcing moral norms, it serves as an instrument of
social cohesion rather than the ultimate source of ethical principles. In Yoruba culture,
devotion to deities is pragmatic—gods are honored as long as they serve human
interests. If a deity fails to benefit the community, it may be abandoned.
Ethical Concepts in Yoruba Philosophy

Yoruba ethics encompasses both human conduct and the expected behavior of
supernatural beings. Morally approved behavior is expressed through terms such as iwa
rere (good character), iwa pele (gentle character), iwa irele (humility), iwa tutu
(calmness), and Omoluwabi (a person of noble character). Individuals who embody
these virtues earn societal respect and rewards.

A crucial concept in Yoruba ethics is ese (sin), which has been influenced by Christian
moral discourse. Contrary to the Christian notion of sin as primarily an offense against
God, ese in Yoruba thought encompasses infractions against both humans and the
divine. The ultimate measure of wrongdoing lies in its impact on human relationships,
suggesting that moral transgressions are serious not because they violate divine law but
because they harm individuals and communities. This distinction has significant
implications for contemporary African societies, where imported religious frameworks
sometimes overshadow indigenous moral systems.

Critical Discussion of Bewaji’s Argument

In Ethics and Morality in Yoruba Culture (2004), Bewaji contends that the foundation of
African morality is human welfare rather than divine reward. This argument is plausible
when considering traditional African societies, where ethical behavior is evaluated
based on its contribution to communal well-being rather than adherence to religious
dogma.

But, the relevance of this argument in contemporary Africa is debatable. While many
African societies still emphasize communal responsibility, the increasing influence of
global religious ideologies has reshaped moral perceptions. Political and social systems
in Africa often integrate both indigenous and foreign moral frameworks, creating a
complex ethical landscape.

Despite these changes, Bewaji’s argument remains applicable in political discourse.

African governance often emphasizes collective responsibility and social harmony,
aligning with the traditional moral emphasis on human welfare. The persistence of
concepts such as Ubuntu in South Africa underscores the enduring relevance of
communal ethics.

I think a key challenge in upholding Bewaji’s view is the influence of modern economic
and political structures, which often prioritize individual success over collective well-
being. The rise of capitalism and neoliberal ideologies in Africa has introduced
competitive values that sometimes conflict with traditional communal ethics. And as
seen African societies still emphasize cooperation, the pressures of globalization and
economic development have led to a redefinition of moral responsibilities. This
transformation raises important questions about the balance between personal ambition
and societal welfare, making Bewaji’s insights particularly relevant for contemporary
ethical debates.

Bewaji’s claims that African morality is fundamentally humanistic remains valid, though
contemporary influences necessitate a nuanced application of this perspective.
However religious beliefs continue to shape moral discourse, the core ethical principles
of African societies remain rooted in the promotion of human dignity and communal
well-being.
Reference

Bewaji, J.A.I., 2005. Ethics and Morality in Yoruba Culture. In: K. Wiredu, ed. A
Companion to African Philosophy. First published 1 January 2005. Wiley-Blackwell.
Available at: https://doi.org/10.1002/9780470997154.ch32.s:

Mazrui, A.A., 2009. The African Condition: A Political Diagnosis. 2nd ed. Cambridge
University Pr