 The third negative claim Oruka aimed to challenge pertains to the philosophical status of indigenous African thought. Ethnophilosophy had falsely popularized the view that traditional Africa was a place of philosophical unanimity and that African traditions encouraged unanimity regarding beliefs and values. If this were true it would allow no room for individual thinkers like, say, Socrates or Descartes, with their own independent views on such matters. Oruka was concerned that African intellectuals were drawn into this false assumption regarding the intellectual inclination of African people, maintaining the belief that critique is absent from indigenous African thought. This situation was worsened by the new political movements of postindependence African nations where one-party political systems sprang up. By outlawing opposition politics as being both unAfrican and antinationalist, political leaders often appealed to this view of unanimity. The Sage Philosophy project objected to this claim regarding unanimity in Africa, which Oruka regarded as absurd, by presenting empirical evidence of the diversity of thought among indigenous thinkers. Oruka insisted that, while rulers everywhere will always crave unanimity, thinkers thrive in dialogue and diversity of opinion. He pointed out that Sage philosophy was about thinkers, not rulers.