Abstract

The paper explores the role of sage philosophy, founded by Prof. H. Odera Oruka of Kenya, within African philosophy and philosophy in general. The focus on wise sages raises the larger issue of the relationship of wisdom to philosophy. An early literature of wisdom philosophy, dealing with the art of living, has been marginalized by modern philosophy, where concerns for wisdom are peripheral. Kekes and Blanshard argue, however, that the reflectiveness and judgment involved in wisdom are key philosophical virtues and abilities. Kenyan critics Wanjohi and Masolo argue that philosophy in the second sense, “commitment to investigation,” is more precious than philosophy in the first sense, commitment to opinions; and they argue that while philosophy in the first sense can be easily found in traditional Africa, the second sense is rarer. Gyekye shows that the marginalization of “commitment to opinion” in philosophy is a distortion, and the idea that today’s commitments do not belie a previous investigation is ungenerous. The paper continues by giving an account of some of the wisdom of four Kenyan sages: Makindu, Masero, Manugliechi, and Ayoo. Their insights into the need for love and generosity, and other human emotions, are found to be helpful not only in their Kenyan contexts, but also for Western countries as well. The paper refers to the cautionary notes of Nielsen regarding the appropriateness of speaking of “wisdom” in our times, but concludes with Godlovitch that sages help embody the “truth in truisms” while checking our tendency for denial and forgetfulness.