 Oruka’s position, as is also argued forcefully by Kwasi Wiredu, another African philosopher and Oruka’s contemporary, is that there is no harm in African philosophers’ creative fusion of influences from other traditions into their critical evaluations of African beliefs and practices in different fields (“The Ghanaian Tradition of Philosophy” in Person and Community, p. 2). Such a fusion is part of bringing into focus the interplay between philosophy and practice. Oruka believed, as he explains in Trends in Contemporary African Philosophy (pp. 17–18), that this is precisely what Kwame Nkrumah (1964), Léopold S. Senghor (1962), and Julius K. Nyerere (1968, 1968a), for example, had done in forming their political-philosophical positions (what Oruka calls “ideological trends”), all with different results.