 First, Oruka was concerned about the picture created under colonialism that, while the sayings of numerous Greek sages such as Thales, Anaximander, Heraclitus, and other pre-Socratics, were regarded as “philosophical,” those of traditional African sages were not. This bias arises out of the implicit belief that philosophy is the privileged activity of certain races. He believed that this unjustified belief had further led to the image of philosophy as the restricted property of Greeks, or Europeans, and, even more exclusively, the property of white males. Partly concerned with exposing the falsehood of this Eurocentric attitude, he recognized that what had raised the apparently simple sayings of the pre-Socratics to the status of philosophy was the subsequent sustained commentaries by later philosophers. He maintained that the ideas expressed by indigenous African sages were no different from those by the earlier Greeks. When recorded later in books, the sayings of Greek sages came to be widely regarded as “philosophical,” and the people who produced them as “philosophers.” Given such a scenario, Oruka was led to wonder, why would the sayings of Akoko, or those of Chaungo, for example, not be similarly regarded after they are committed to writing by a professional philosopher?