  Work in Africana philosophy in general, and African philosophy in particular, compels comparative studies. No longer can it be presumed, certainly not taken for granted, that many canonical notions, even so-called “perennial” or “universal” issues, have the salience or global significance these issues have long been assumed to have. Conceptions of personhood in several indigenous African schemes of thought (of Akan and Yoruba peoples, for example) invite comparisons and rethinking of notions of personhood long sanctioned in some legacies of Western European and North American philosophizing. For example, Kwasi Wiredu (1987) of Ghana has argued persuasively that in the indigenous conceptual-ontological schemes of the Akan it would not be possible, in the normal course of matters, to generate the “mind-body problem” so central to the philosophizing of René Descartes. Explorations of matters of logic, epistemology, philosophy of mind, and metaphysics in Akan and other schemes of thought will illuminate the extent to which Western European and North American inventories of philosophical “problems” will have to be revised. Likewise for explorations in the areas of religion, aesthetics, politics, and the meaning of social life.