  Today there are a significant and still growing number of formally trained African philosophers throughout the world who draw on and contribute to the discipline and profession of Philosophy. Explicit developments of discursive formations, within and beyond the discipline, that are distinguished as being “African” have been unfolding through efforts by persons African, African-descended, and not of African descent to identify, reconstruct, and create traditions and repositories of literate African thought and artistic expression—oral, written, and in iconic forms of art—as forms of philosophizing. An important development has been the taking on for serious consideration the expressed articulate thought of particular persons past and present who were and are without formal training or degrees, in academic Philosophy especially, but who have engaged in and articulated more or less systematic reflections on various aspects of life, and the inclusion of instances and traditions of such expressed articulate thought in revised and new canons of African philosophical thought. An important leading example of efforts along these lines has been the groundbreaking work of deceased Kenyan philosopher H. Odera Oruka on the philosophical thought of traditional African sages. Engaging in actual field work in Kenya, Oruka interviewed and conversed with several locally recognized and respected sages and amassed a substantial body of transcribed, critically edited, and now published texts that are the focus of critical studies as well as motivations for more refined work of the same kind in numerous places on the African continent. Other philosophers, a number of them from other countries and not of African descent, have taken up Oruka’s lead and continue to explore the articulate thought of indigenous sages while incorporating the sages’ articulations into their research, scholarship, and course-offerings. “Sage philosophy” has thus become a subfield of energetic work in Africana philosophy in continental Africa (Oruka 1990b).