General

Abstract

included from the well-known philosophers Wiredu (five texts) and Appiah, Sogolo, Gbadegesin (two texts each). Further prominent contributions include extracts from Oruka, Gyekye, Biko, and Senghor. All introductory sections to the chapters situate their topic in a South African context, thus creating a South African flair. The only recent South African reading, Maboge More's discussion of Outlaw and Appiah (364-74) deserves attention. This compilation is presented as an undergraduate coursebook; thus its major task is to introduce students into the field and provide guide-lines for further independent study. Given the circumstances mentioned, and the huge diversity of topics that has been treated in print within the last two decades, this is no mean task. So far there is no reader available which successfully combines introductory texts with a representative selection of readings. Unfortunately, the present work is equally unsuccessful. The handling of the material is not clearly developed and the introductions to most of the various subsections are less precise than would be desirable. The sensitive and well-researched critique of discourse on 'African thinking' by van Niekerk (52-85) is a notable exception. No general overview of the history and basic character of the debate on African philosophy is given anywhere in the reader, while the overall perspective remains somewhat ahistorical. Introducing the topical subsections, writers often vaguely 'adopt a position of midway' (207) without clarifying where and how they situate themselves between universalist and relativist positions. The outcome, sadly, is more confusion than orientation. No understanding or working definition of philosophy is given that would hold the various parts of the book together, and the status of ' philosophy' is not even discussed in the general introductory chapter by Biakolo. Instead, dated and mostly surmounted dichotomies between Africans and Europeans are highlighted yet again (savagecivilized, prelogical-logical, perceptualconceptual, oral-written, and religiousscientific). In fact, the uncritical use of labels such as 'primitive thought' situates Biakolo himself in the European intellectual past.