 Peter Bodunrin was particularly critical of Oruka’s method of extracting Sage Philosophy. He argued that to show that there were people, like the indigenous sages, who were capable of philosophical thinking was one thing, but it was a completely different thing to show that there were African philosophers who have engaged in organized systematic reflections on the traditions of their people. Regarding Bodunrin’s first objection, Oruka’s response, as already indicated above, was that philosophers often work in response to other ideas, whether they are the ideas of other philosophers, or popular ideas in the philosopher’s own setting. Oruka had a relatively longer response to Bodunrin’s second objection. In another essay popularly associated with his name, Oruka identified four main trends to be constitutive of African philosophy, namely (i) African ethnophilosophy, (ii) African nationalist-ideological philosophy, (iii) professional African philosophy, and of course, (iv) the African Sage philosophy under consideration here. Not only do these trends show different approaches that African philosophers have adopted to unravel and systematically to expose the underlying principles on which different departments of African life are based, they also demonstrate that African philosophy is not limited or confined to the academic institutions.