The underpinnings of African philosophy, religion, and ethics: Lessons for the 21st-century student

Keynote speech delivered by Dr Chapfika at Orleans Park School's Philosophy Conference on Wednesday, 6th July 2022.

1. Introduction

First, I would like to thank the Headteacher, Ms. E. Ball, and her management team for allowing me to speak to the Orleans Park students today. Second, I would like to express my gratitude to my colleague in the Philosophy of Education community, Mr. Leonard Bibby, for inviting me to speak to his philosophy students. Mr. Bibby and I met at the Philosophy of Education Society of Great Britain (PESGB) Conference in Oxford a few months ago. Third, I would like to recognize the Orleans Park students as our education partners. Forth, I would like to thank the Orleans Park support staff, who are the backstage engineers who, in our educational pursuits, quietly get on with the job. Please allow me to recognize the phenomenal work the school is doing. Your outstanding status is out there for everyone to see. I can acknowledge without reservation that you are on the "Ball." Once again, thank you.

My speech today touches on the value of philosophy in general, the underpinnings of African philosophy, African religion, and African ethics. Through the five lessons for the student, I intend to show what African philosophy, religion, and ethics mean to our education today. I hope the insights from African thought would add meaning to your education experience. Even if it does not, do not worry because not learning is also a learning experience. After all, philosophers are not quick to learn. Instead, they are busy asking questions when others are learning. Ludwig Wittgenstein thinks the philosophers are the last to arrive. That is if they arrive at all! Even when they arrive at a destination (a truth, belief, or norm), they do not pack away their equipment. They start inquiring about the "destination-ness" of the destination. Philosophers are petty and sometimes annoying, but life is not complicated. As the saying goes, take care of the small things, and the more critical things take care of themselves.

2. Values of philosophy

Philosophy is liberal art marked by attitudes of mind such as curiosity, criticality, open-mindedness, persistence, and standards such as logical, consistent, and systematic thinking. Overgaard, Gilbert, and Burwood (2013, p. 187) highlight rigor, reflectiveness, integrity, originality, and profundity as the "boundary markers between philosophy proper and what may be passed off as philosophy." We can use their distinction between "philosophy proper" and the other discourses to separate technical philosophy, which is now confined to academic institutions, and public philosophy (pub philosophy?).

Is philosophy suitable for children? Socrates, the ancient Greek philosopher, often celebrated as the father of philosophy, was charged, found guilty, and sentenced to death by an Athenian court for practicing his philosophy. He faced two serious charges: 1) impiety (creating other gods) and 2) corrupting the minds of the youth (making them question the status quo). He was sentenced to death for committing severe religious and political crimes. Both these charges are of educational interest. Philosophy leads to new ways of thinking, knowing, understanding, and doing. Is this such a bad thing for children and society? Are philosophy students troublemakers? Or potentially so? The answer to this question depends on what kind of school, community, or world we would like to create.

In liberal, democratic, and progressive societies, philosophical values come in handy. The reason is recognized as one of the hallmarks of being human. Critique exposes faults and blind spots in our thinking, institutional arrangements, and practices. Criticism provides an often-rare opportunity to reflect, review, and revise. The Royal Society's motto, 'Nullius in Verba,' means 'take nobody's word for it' (The-Royal-Society). Every belief, idea, book, structure, practice, etc., must pass the test of scientific verification and falsification, or rational interrogation or judgment. People must accept everything on its merit, but sadly, buying into questionable values is a democratic right. The most important thing for me is self-scrutiny; I take self-criticism and self-care.

3. African philosophy

Apart from its socio-economic, cultural, and political setbacks, the major problem with European expansionism through slavery and colonization of African people was its knowledge and value displacement and epistemic dislocation. Consequently, the colonized communities developed an abnormal complexity. Different scholars try to describe this phenomenon.

• Wiredu (1995): "Intellectual anomaly ... utmost existential urgency."

• Oraegbunam (2006): "a crisis of the postcolonial African identity."

• Bernasconi (1997): "Double bind" – the violence of inclusion/exclusion.

• Du Bois (2015): "Double consciousness" or "split personality."

On the double consciousness of the African American, Du Bois writes,

"One ever feels his twoness, —an American, a Negro; two souls, two thoughts, two unreconciled strivings; two warring ideals in one dark body, whose dogged strength alone keeps it from being torn asunder."

This abnormal complexity is a psychological disposition of thinking or believing that to be or to exist is to be the other. In Africa, the most significant challenge revolves around the possible ways to resolve the abnormal complexity. In independent Africa, two approaches to resolve this challenge are evident. First, an approach popular among liberation war politicians and ethnophilosophers is an attempt to return to pre-colonial Africa to find the original African knowledge and values that help to cure this condition. Second, an approach popular among liberal thinkers and professional philosophers is an attempt to underplay the abnormal complexities of colonization and advocate the embracing of modern and universal knowledge and values that colonization brought to Africa. We may call the first' Afrocentrism' - a particularistic position that supports a return to Africa's past. We may call the second Eurocentrism - a universalist role that advocates continuing with modern values. Below I summarize these two positions as follows:

A) Afrocentrism: Going back in search of true African values.

Forget the present, return to find lost pride, and let it be the guide.

B) Universalism: Going forward with universal/European values.

Forget the past, refine the present, and move forward with the world.

With most African countries approaching their golden independence jubilee, Africa remains under the spell of colonization. Africa has two options: either to a) pursue authentic existence or b) to continue to live with borrowed consciousness.

I reject both Afrocentrism and Eurocentrism as erroneous and instead argue for Africanisation, which advocates humanity based on genuine dialogue. This position is summarized as follows:

C) Africanisation: Dialogue among people with different frames of reference and respect for cultural identity and dignity.

Return to find yourself, engage with the present, and shape the future.

Africanisation is a new way of thinking, knowing, and doing, presenting a credible alternative to the traditional approaches.

4. African religion

Religion concerns itself with matters of belief about the nature of belief, the nature and purpose of man and the world, and the destiny of man and the world. As such, religion falls into the branch of philosophy called metaphysics, particularly the part of metaphysics called ontology. African ontology enquires into being, the nature of being, and the being of being. Some call it the study of being as such or the study of what there is. The objects of study are things such as matter, minds, spirits, etc. Of course, we try to guard against cynicism and nihilism because it is better there something than nothing.

African metaphysics follows physicalism or materialism. Being or 'what is' is tangible or something accessible through the human five senses. It is real; it can also be thought about and should make sense. I call this metaphysics of corporeality or corporeal substance. To some extent, the African metaphysicians agree with Fr George Berkeley's metaphysical view that "to be is to be perceived." Of course, things get a bit complicated when we start considering the theories of perception. African metaphysics rejects Platonic metaphysics, which harbours idealism and dualism.

According to the African worldview, there is unity in nature (human & spiritual beings, environment). The unity is evident in its physicality or materiality. Traditional Africans believe in God accessible only through the hierarchy of spiritual beings. Every family has its immanent and personal intermediaries in the form of ancestors or departed elders. It is these departed elders who protect and ensure the wellbeing of the family. Through their spiritual hierarchy, the ancestors take the ultimate human concerns to the most-high God. Most importantly, the departed elders do not leave the community but inhabit our rivers, forests, and mountains and continue to watch over their families.

The family invites their departed elders to eat and drink at a traditional ceremony. The departed elder takes possession of a family member (a known medium/host). The departed elder spends time with the family, giving advice and guidance. The departed elders like traditional opaque beer, which is mandatory for any formal ceremony. Family elders can challenge and admonish the departed elders if they do not measure to expectations. African people are conscious of service delivery.

5. African ethics

African ethics is informed by African metaphysics, particularly by African ontology. The unity in nature informs the connectedness of being. This naturalism and holisticism give Africa its communalistic and egalitarian ethic. African communities are closely knit units in which anyone's business is everyone's business. Desmond Tutu describes the relationships in Africa as the spider's web network. The African ontology emphasizes the connectedness of humanity. John S. Mbiti, an African philosopher and theologian, extrapolates Rene Descartes's Cartesian principle (I think; therefore, I am) to coin an African epistemic dictum (I am because we are; since we are, therefore, I am). Mbiti describes his African epistemic dictum as "the cardinal point in understanding the African view of man." Mbiti (1990) sums up African humanism in his African concept of man.

Whatever happens to the individual happens to the whole group, and whatever happens to the whole group happens to the individual. The individual can only say, "I am because we are, and since we are, therefore I am." This is a cardinal point in the understanding of the African view of man (p. 109).

Following his individualistic foundationalism, Rene Descartes identifies his own thinking as the definition of personhood and the unquestionable basis for building other truths. John Mbiti, following a communalistic ethic, recognizes the existence of others as the definition of personhood and the handle on which we make sense of human relationships. This comparison could prove that Western ethics is inward-looking (ME) and African ethics is outward-looking (YOU). African ethics accept human rationality as a necessary condition of personhood but deny it as a sufficient condition. From an African perspective, therefore, being is being together. And there is no question that I am indeed my brother's keeper . African ethics presupposes the African philosophy of personhood, which is popularly known as the philosophy of "ubuntu."

The ubuntu theory "posits the existence of others as an essential part of the very structure of the self" (Horsthemke, 2011, p. 148). Archbishop Desmond Tutu and Naomi Tutu describe ubuntu as "a delicate network of relationships, of interdependence" (Tutu & Tutu, 1989, p. 71). For Tutu (1999), ubuntu recognizes that "my humanity is caught up, is inextricably bound up, in theirs [humanity of others]" (p. 35) such that "we can only be human together" (p. 4). As a result of this intricate relationship among human beings, the philosophy of ubuntu triggers an urgent sense of respect and commitment to the welfare of oneself and others. This urgent sense of respect and commitment to oneself and others exclude their appearance, abilities, qualities, and achievements, but by who they are – fellow human beings. As such, the ubuntu philosophy transcends issues of racial and cultural considerations.

The concept of ubuntu encapsulates the community ethos. I term ubuntu "a philosophy of engagement" because the idea of self is inconceivable or impoverished without the concept of the other. Ubuntu, therefore, prompts a yearning for the other, a yearning for connection. Ozumba's idea of the missing link in his integrative humanism could be helpful here (Ozumba, 2011). For Ozumba, everything is a missing link for the completion of nature. Ozumba offers a teleological understanding of nature. The mornings and evenings become particularly important in African traditional societies. These are essential check-in times that give an assurance that humanity is thriving. The evenings were even more important for the opportunity for young people to socialize with adults who would share their wisdom.

6. Key lessons

6.1 I am not the only person in this world. There are other people; when I look around, I see them. They matter as much as you do. And yes, I am my brother's keeper.

6.2 Nature is beautiful. Nature is one. I am kind to people, the environment, and spiritual beings (even if I don't believe they exist because they probably do).

6.3 The world is constantly becoming. I choose to be a change agent. I act to influence the world to become a place more habitable for everyone.

6.4 I am wary about locked gates because not all gates lead to something worthwhile. Some locked gates lead to nothingness.

6.5 I understand that if it is ordinary, it is not good enough. Heads only turn for extraordinary or unique moments. I always strive to be the better me because many 'better me' make this world a better place.

7. Conclusion

My speech only covers some snippets on philosophy, African philosophy, African religion, and African ethics and their possible influence on 21st-century education. Due to time constraints, I only provided the handles through which one can further explore African thought. Due to the damaging effects of slavery and colonization, African philosophy starts with addressing the question of personhood, identity, and knowledge, while challenging the misconceptions of Western universalism. On African philosophy, I have exposed the problems with Afrocentrism and Eurocentrism and argued for Africanisation. Africanisation prioritizes African identity and values, dialogue with other people from different worldviews, and contributes to modern world affairs. On African religion, I have highlighted the importance of the African metaphysics of corporeality, the immanent and personal nature of God, and the unity in nature. On African ethics, I have dwelt on the African communalistic and egalitarian ethic of ubuntu. I have called this the philosophy of engagement because of its natural yearning for the other, connection, and partnership. Through the five lessons for the student, I have demonstrated how African thought could enthuse modern education.

8. Speaker biography

Dr. Blessing Chapfika is a recent Ph.D. graduate from the University of Hull. In his thesis "Towards an African philosophy of education," Dr. Chapfika appropriates the critical reflexivity paradigm in formulating a dialogic African philosophy of education. Dr. Chapfika is a qualified and experienced high school and university teacher of religion and philosophy. His research interests are African philosophy, philosophy of education, social and political theory, anti/de/postcolonial theory, critical theory, and ethical theory.

9. Email Contact

B.Chapfika-2017@hull.ac.uk; blessing.chapfika@gmail.com

10. References

Bernasconi, R. (1997). African philosophy’s challenge to continental philosophy. In E. Eze (Ed.), Postcolonial African Philosophy (pp. 183–196). Oxford: Blackwell.

Du Bois, W. E. B. (2015). The souls of black folk: Yale University Press.

Horsthemke, K. (2011). Some Doubts about ‘Indigenous Knowledge’, and the Argument from Epistemic Injustice. Engaging with the Philosophy of Dismas A. Masolo, 25(1-2), 49.

Mbiti, J. S. (1990). African religions & philosophy: Heinemann.

Oraegbunam, I. (2006). Western colonialism and African identity crisies: The role of African philosophy. In I. Odimegwu (Ed.), Philosophy and Africa. Amawbia: Lumos Nig. Ltd.

Overgaard, S., Gilbert, P., & Burwood, S. (2013). An introduction to metaphilosophy: Cambridge University Press.

Ozumba, G. O. (2011). Integrative humanism and complementary reflection: A comparative analysis. Filosofia Theoretica: Journal of African Philosophy, Culture and Religions, 1(1), 151-170.

The-Royal-Society. History of the Royal Society https://royalsociety.org/about-us/history/.

Tutu, D. (1999). No future without forgiveness. London: Image.

Tutu, D., & Tutu, N. (1989). The Words of Desmond Tutu: Newmarket Press.

Wiredu, K. (1995). Conceptual decolonization in African philosophy: Four essays (Selected and Introduced by Olusegun Oladipo). Ibadan: Hope Publication Ltd.