  However, the need will be generated by resolutions of old difficulties and challenges. Success will bring new challenges. Among these, settling such questions as whether there can and should be norms, practices, and agendas that are definitive of philosophizing identified as instances of “Africana” philosophy. If so, then on what terms, and to what ends, are the requisite agendas, norms, and practices to be set to serve the best interests of African and African-descended peoples, without injustice to non-Black peoples, and thereby provide those philosophizing with normative guidance while conforming to norms that ensure propriety and truthfulness in discursive practices on conditions of warrant that are open to and can be confirmed by persons who are neither African nor African-descended? Should such concerns continue to be appropriate conditioners of philosophical effort? The praxes and supportive discursive communities constitutive of Africana philosophy will have to meet certain institutionalized rules governing scholarly practices even as those of us committed to the development of the enterprise contribute to critiques and refinements of these institutionalized rules while devising and proposing others.