Abstract

In this paper I seek to reinvigorate the theory of conceptual decolonization within African philosophy that has, over the years, succumbed to inertia. I argue that Wiredu’s conceptual decolonization must be grounded on conversational thinking to avoid becoming obsolete. Conceptual decolonization is a double-pronged project with a negative and positive aspect. On the negative, it means using one’s native language as a tool for a critical appraisal of the philosophical concepts one uses in order to dislodge any colonial concepts they may have been uncritically assimilated into our thought systems. On the positive side, it means an engagement with concepts, ideas and theories from other philosophical traditions to ascertain whether they can, if necessary, be supplemented to one’s tradition. The project has to contend with two important challenges. First, when one investigates a foreign concept in one’s native language and finds it to be wanting, how does one know to whom the fault lies? Secondly, what happens when two cultures have two opposing theories about the same concept? Kwasi Wiredu’s solution to the challenges was what he termed ‘independent grounds’. In this paper I seek to offer a solution to the two challenges above. I agree that a part of the solution is ‘independent grounds’ as Kwasi Wiredu maintains. However, ‘independent’ grounds will truly be independent if grounded on the conversational concept of relationship called Arumaristics. I show how adopting the conversational theoretic framework avoids the pitfalls that previously made conceptual decolonization untenable and thus obsolete.