Analysis of Readings: African Systems of Thought The readings selected for analysis in this paper – excerpts from Kwasi Wiredu’s Philosophy and an African Culture and from Kwame Anthony Appiah’s In My Father’s House: Africa in the Philosophy of Culture - were chosen as they address the broad, critical questions of how can we say a philosophy is particularly African, and by what standards should we assess such a philosophy or system of thought. While other readings may explore particular elements or manifestations of African philosophy, this paper will argue the thesis that these two readings address the key questions involved in the quest to, in Appiah’s words, “find a place for philosophy in Africa” (93). Kwasi Wiredu opens his discussion...The end:
.....ertain analytical tools and methods of inquiry that are more developed than those in Africa. This should not be interpreted as implying that Africa is inferior for, as Wiredu argues persuasively, development is a relative concept. The primary concern for the future of African philosophy, these thinkers argue, is that it incorporate African values and that – in using Western tools – we make sure that they are not “contaminated” with viruses alien to the African cultural frame. As Appiah contends with examples, such importations can weaken African philosophical systems of thought. It is necessary, first and foremost, that African thinkers “find a place for philosophy in Africa” (Appiah 93) by focusing on Africa and African systems of thought.