 Oruka believed that professional African philosophers could interact with their sagacious counterparts, provided there was sufficient room for each to flourish separately. This idea suggests that he desired to expand the location of legitimate philosophical activity beyond the institutional confines of the academy, which he considered to be intricately connected to the colonial legacy. It is in this regard that the idea of African Sage philosophy has provided an important intervention in the development of contemporary African philosophy, addressing many crucial issues African philosophers continue to face in the wider context of postcolonial cultural inquiry, of which philosophy is only a part. Gayatri Chakravorty Spivak in A Critique of Postcolonial Reason: Toward a History of a Vanishing Present (1999) has suggested that the self-awareness stage in postcolonial theory is largely over and that the formerly colonized cultures are settling down to utilizing their respective cultural reservoirs without significant attention to the need to reclaim their indigenous voices, and without minimizing the need for a continued and sustained awareness of the ever-present Eurocentric impositions. This orientation is displayed, for example, in Wiredu’s independent, but comparative, analyses of Western and African concepts, whose widely-debated epistemological position that “truth is nothing but opinion,” hinges on the contrast between the objectivist implications of the claim “I know that” in English and the non-objectivist implications in the Akan language.