 Among African philosophers, Kwasi Wiredu is particularly sympathetic to Oruka’s concerns. Writing on the need for conceptual decolonization in African philosophy, Wiredu claims that such a need would mean both “avoiding or reversing through a critical conceptual self-awareness the unexamined assimilation in our thought (that is, in the thought of contemporary African philosophers) of the conceptual frameworks embedded in the foreign philosophical traditions that have had impact on African life and thought…[and] exploiting as much as is judicious the resources of our own indigenous conceptual schemes in our philosophical meditations on even the most technical problems of contemporary philosophy” (Cultural Universals and Particulars, p. 136). At the same time, Wiredu agrees with other philosophers like Appiah and Gyekye in insisting that while the beliefs, proverbs, and customs of African cultures should be included in the philosophical reflections of the professional, such cultural elements of folk knowledge also must be subjected to critical analysis and evaluation because, “There is no pretense…that recourse to the African vernacular must result in instantaneous philosophic revelation” (Cultural Universals and Particulars, p. 138).