 The phenomenological depth of this second mode of problematicity points to a third mode, which involves not simply facing or being a problem, but also raising problems. We’ve already seen this at work to some degree, in the way the Africana idea prompts questions in metaphysics, ethics, and epistemology. But Africanaity also raises deeper problems of method and world-view and, in some senses of the word, ontology. The discursive event that V. Y. Mudimbe (1988) dubs “the invention of Africa” complicates or, one might say, short-circuits certain standard modern modes of philosophical comportment—or, better put, forces philosophical Euro-modernity to misrepresent and perhaps misunderstand its actual animating imperatives. This complication leads Hegel to extrude Africa from his staging of world history while doing considerable violence to actual history and to geography. It leads figures like Thomas Jefferson and John Locke to mirror the contradictions of modern political thought in their works and their lives. It leads Fanon (in another germinal contribution to Africana thought) to note that reason walks out of the room when he walks in. Thoughts like these have inspired Gordon (2000) and others to organize a great deal of fruitful philosophical work around the epistemological challenges of “shifting the geography of reason” and of bringing the human sciences to bear on populations whose members are often only tenuously regarded as  human.[2]