gained by using natural faculties or abilities. This
cognitive mode comprises “Intuition” conceived of as
the work of human heart (Mucima; i.e., feeling and
insight) and Reason, which consists of a natural inves-
tigation of reality through the natural power of
human intellect and logical thought processes. Given
that in Africa intuition and reason are not mutually
exclusive, “African rationality” has its peculiarity.
Between these two poles of African epistemol-
ogy (i.e., the natural and supernatural ways of
knowing) stands a third category called extrasen-
sory perception (ESP) or paranormal cognition,
which includes such modes as clairvoyance and
telepathy. But as the process of divination shows,
African epistemology skillfully combines “logical-
analytical” and “intuitive-synthetical” modes of
thinking, whereas in the Western tradition these
modes are rigidly separated.
Most important, it integrates religious ways of
knowing and the scientific and rational process in
a world where there is no distinction between the
sacred and the profane and where ultimately reli-
gion is an ally of science, rather than its opposite.
This brings us to the characteristics of African
epistemology.
Major CharacteristicsFor the sake of clarity, it may be noted that African
epistemology has eight major characteristics:
- the principle of intellectual humility and
nondogmatism; - cosmo-theandricity;
- an ethical dimension with a focus on wisdom;
- rejection of the notion of “knowledge for
knowledge’s sake and art for art’s sake”; - a holistic perspective focused on the intercon-
nectedness and balance of reality; - rejection of the compartmentalization of
knowledge, an integration of various disciplines,
and a rejection of the opposition between
reason and other cognitive faculties; - rejection of the opposition between the sacred and
the profane, and the opposition between religion
and science or between knowledge and faith; and - rejection of the opposition between the individual
and the community as cognitive agent.
Humility
An African approach to knowledge begins with
a profound sense of epistemological humility. It is
assumed that knowledge is accessible to all even
though some can reach high levels of excellence
through their hard labor.
Because the individual sees himself or herself as
part of the community, knowledge was not
approached from an individualistic perspective.
This explains why many artists and scientists
did not patent their inventions or sign their work.
This sense of participation in a bigger epistemo-
logical community is well expressed in ancient
Egypt, where Ptahhotep advised the lovers of
wisdom to consult everybody and not only the
famous figures:Don’t be proud of your knowledge,
Consult the ignorant and the wise;
The limits of art are not reached,
No artist’s skills are perfect;
Good speech is more hidden than greenstone,
Yet may be found among maids at the
grindstones.A similar perspective is found in Ghana in the
“Ananse allegory.” According to the Akan, in the
beginning of the world, there was Ananse
Kokrofu, the Great Spider, who wanted to keep
wisdom for himself and hide it from everybody,
but wisdom escaped from his hand and fell on the
ground, thus becoming available to everybody.
The legend goes as follows:Ananse collected all the wisdom in the world and
shut it up in a gourd, Then he began climbing the
trunk of a tree so as to keep this precious gourd
safe at the top. But he got into difficulties only
half-away up, because he had tied the gourd to
his front, and it hampered him in his climbing.
His son Ntikuma, who was watching at the
bottom, called up: “Father, if you really had all
the wisdom in the world up there with you, you
would have had the sense to tie that gourd on
your back.” His father saw the truth of this and
threw down the gourd in a temper. It broke on
the ground, and the wisdom in it was scattered
about. Men and women came and picked up
what each of them could get and carry away.244 Epistemology