The overall aim of Komo’s article is to corroborate the reader on the hermeneutics of African

philosophy, specifically providing a ‘diachronic’ analysis of the hermeneutical paradigm of African

philosophy of the relationship between culture and philosophy that is essential to understanding the
actuality of its modern thought. This has been engrossed in through the focus on its universality and
particularity connection to manifest human potentialities which will be further demonstrated in this
essay. We will engage with the leverages of African philosophy reflecting a historic-political
experience that cannot be universal, it regardless remains a paradigm of great importance for African
philosophy by way of African thinkers. 

Komo corroborates in his introduction the significance of culture as a human thought to each being,
alluding to the teachings of Gadamer to further insinuate that the concept of comprehension and
interpretation reaffirms that the existence of philosophy is amalgamated through culture. He draws
attention to ethnophilosophy as a ‘key concept of vital force’ 1 for deducing African philosophy from a
specific African culture, providing Father Placid Tempels’ belief of African philosophy being a
‘collective weltanschauung’2 of African cultures. Ethnophilosophy is ‘the concept used to characterize
the deduction of a collective African philosophy from a specific African culture.’ 3 It enables African
thinkers to emanate their belief of African philosophy as being understood and allows it to be given
reason in the light of the very practicalities of African culture – including through meanings, symbols,
languages. The mention of ethnophilosophy as a challenge to the ambiguity of African philosophy and
African culture being perceived as the same reveals that even within understanding the roots of
African philosophy there remains confusion.

Okere inherits the view that African cultures have symbols that are ‘pregnant’ 4 with meanings of
African philosophy. This entails that philosophy is always determined by culture, thus there being a
need for mediation of philosophy and culture. It is inevitable that the concept of horizon reaffirms that
each tradition provides thought and that perhaps African philosophy cannot exist without African
culture. Even more, he insinuates that an African philosopher is not required to be of African origin,
but can also be one who carries concern in the interpretation of African thought and experience.
Komo expresses later in this essay discretion to this.

Further, Oleko, alike other African hermeneuticists demonstrates the idea that tradition provides the
essential elements for the philosophy of interpretation. This is demonstrated through the use of
language as a vessel for unveiling the meanings in cultures and how these are characterised in the
form of expressions including metaphors, proverbs and idioms. Using the example of the Tetela
1
Komo, ‘Nokoko: The Hermeneutical Paradigm in African Philosophy’ 81, 83.
2
ibid.
3
ibid.
4
Komo (n 1) 87.
culture, he noticed a specific acquisition of an interest in oral traditions and the interpretation of
African cultural symbols that contribute to philosophy. From here, it is evident that Oleko shares the
view of Okere that philosophy will always be rooted in a culture which ‘represents a raw material for
conceptual thought.’5 However, language differs to subjectivity and influenced by an individual’s
understanding.

Similarly, Okonda stirs this view with an additional concern with the raw interpretation of African
philosophy which is not swayed by the Western horizon. For Okonda, the domination of Western
concepts disenables the authenticity of African philosophy. This is demonstrated by his focus on two
ideas, tradition and destiny. The Western background is believed to be ‘lacking reflective thinking’ 6
alongside the belief that ancestorial tradition is ‘unchanged.’ 7 Okonda refutes this by instigating that
tradition always changes based on different historical situations so tradition should not be assumed to
oppose change. As expressed by Said, the west are not alien to repressing other ideas by attempts of
‘dominating, restricting’ to have ‘authority over the other. 8 Additionally, he argues that Africans are
believed to have a “narrative identity” which sought to be a historical and self-conscious identity
which holds historical responsibility.9 By providing the example of the Yoruba culture, Komo
supports this notion as “destiny expresses only a potentiality… individual destinies express the
potentialities of becoming something, of accomplishing a task.” 10 Okonda believes universality is
possible and could only be possible through “interculturality”. 11 His refute of western philosophy by
articulating that African philosophy is not swayed by it could be debated against as interpreting into
English may unconsciously parallel with western concepts which does not mean that either should be
undermined or dismissed.

Serequeberhan takes this argument further by instigating that the historical and political dimensions in
which an individual’s lived experience create a foundation for philosophical interpretations. These
cannot be separated. Further, the political dimension can be understood to be requiring a focus on the
historical and political issues, not limited to that of colonialism, the struggle for liberation and
decolonisation for African people. He believes that the main goal should be the eradication of
colonialism and neo-colonialism so that there can be a “return to the source.” 12 The liberation struggle
should therefore not be undermined as it plays a great role in the historical initiative. This displays

5
Komo (n 1) 93.
6
Komo (n 1) 96.
7
Komo (n 1) 96.
8
Edward Said, Orientalism, (New York: Vintage Books, 1979), 3.
9
Komo (n 1) 98.
10
Komo (n 1) 98.
11
Komo (n 1) 99.
12
Komo (n 1) 100.
that a political dimension exists within African philosophy. His ambitious view towards returning to
pre-colonialism is impossible to reach.

Lastly, Komo draws upon the critical dialogue within the realm of African hermeneutics in the light of
the universality of culture. He implies there cannot be a universal culture and describes universality as
existing where there is “interculturality, dialogue and exchanges amongst cultures”. 13 This raises the
concern on whether the attempt to prioritise one culture to present common humanity while excluding
another is the best approach to understanding African hermeneutics. 

In conclusion, it is evident that African philosophy, alike every philosophy, has roots in a specific
culture. It is reflective of the ‘African historico-political experience’ and cannot be universal. It is
clear that there will always be differences even if ideas were submerged. It imitates the cultural and
historical experiences of African people. African hermeneutics allows the reader to grasp this
experience as forming ‘a paradigm of great importance for African philosophy.’ 14

Bibliography
Komo, Louis-Dominique. “The Hermeneutical Paradigm in African Philosophy.” Philosophie
africaine: Ses paradigms et son historiographie / African Philosophy: Its Paradigms and
Historiography, Vol. 6 (2019), pp. 81-105. Nokoko.

Said, Edward. Orientalism. New York: Vintage Books, 1979.

13
Komo (n 1) 103.
14
Komo (n 1) 105.