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AFRICAN PHILOSOPHICAL THOUGHT: A PREREQUISITE FOR SUSTAINABLE DEVELOPMENT

By Abdul-Latif Issahaku
Class of 2005

One of the biggest debates in the field of philosophy is whether there exists an African philosophy or not. Philosophical thinkers are widely divided on this subject, which in the view of many demands further exploration. Commenting on this subject Richard A. Wright, a writer in Philosophy notes "We need to see the openings of new perspectives as an exciting event rather than a threat." This view should serve as a wake up call on academia to offer more attention to the question of an African philosophy and its relevance to our present development needs.

After eight weeks of 'battling' with a course on African philosophical thought, this writer is persuaded to a large extent that his ancestors truly left behind a philosophy. The assertion by Professor Kwasi Wiredu, a famous Ghanaian philosopher that the so-called African philosophy is not modern, unwritten and acronistic is merely a consequence of a point of view. It is the same credence adopted by non-indigenous philosophical thinkers to dismiss the "philosophical reflections" of the traditional African people. This is a great indictment on the pursuit of knowledge as it fails to accept the boundless nature of intellectual discourse.

Essentially, Western systems of thought and science implanted in us certain presuppositions that in the view of many academics set the methodology for evolving ideas. These (academics) fail to realize that some existing perspectives make up for the limits of science. For instance, the traditional Akan system of causation is worth exploring in Western science as it defies all laws of physics to unravel the mystery behind the causes of events that are deemed 'supernatural.' The traditional Akan thinker attributes certain events to the invisible or spiritual world. Who dares make an immodest claim that a spiritual world does not exist?

In close contrast to the above scenario, no physical law has been proven metaphysically using logic. They are all presupposition. Isaac Newton for instance, was not able to prove the physical existence of what causes an apple to fall. Nobody knows whether it is really gravity that causes it; this is true within a certain system. Therefore traditional African thought is can be said to be true in a certain system. After all, Kwame Gyekye, a Ghanaian philosopher points out that philosophy is a cultural phenomenon. A people's philosophy is a product of their unique experience.

Finally, a course in African philosophical thought is most significant for Ashesi's students to appreciate the relevance of traditional African systems in our present day quest for good governance, economic growth and general prosperity in Africa. It is a fact acknowledged by many writers on this subject that traditional African systems are replete with these desired principles and values. A significant fact worth noting is that the Department of Philosophy of the University of Ghana teaches only one course in African philosophical thought out of fourteen. It is rather ridiculous and indeed unfortunate that one of Ghana's premier universities has relegated to the background this all-important area that has been tremendously discussed across academia.

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