  The continuing maturation of these developments is evident in the emergence of different philosophical orientations, agendas, and foci that have, in turn, prompted several thinkers to endeavor to develop critical, metaphilosophical overviews of developing schools or trends that account for their emergence and implications, their similarities and differences. H. Odera Oruka (1990a) provided one such overview and distinguished what he termed four “currents” in African philosophy. One of these, already mentioned, he joined others in labeling and characterizing as ethno-philosophy: that is, second-order works that purport to identify and engage in an exegesis of the philosophical schemes and significances of articulated thoughts and expressions, acts, and modes of behavior shared by and thus characteristic of particular African ethnic groups. Another current, previously mentioned as having been initiated by Oruka, he termed philosophic sagacity to distinguish what he regarded as the rigorous and critically reflective thought of independent-minded indigenous thinkers who were not formally educated in modern schools. Nationalist-ideological philosophy for Oruka was constituted by the articulations of persons actively engaged in political life, especially those who led or otherwise contributed substantially to struggles for African independence and sought to articulate conceptions by which to create new, liberatory social and political orders. His designation for a fourth current, professional philosophy, was reserved for work by academically trained professional teachers and scholars of academic Philosophy and their students.