Uchenna Okeja's work represents an exciting and important turn in African philosophy. Rather than philosophically describing, explaining or defending Africa, as has often happened in the past, Okeja engages the question of global ethics with African philosophy as an equal dialogue partner. If the project of global ethics is the beginning of a dialogue, Okeja amply and persuasively demonstrates that African philosophy brings important tools and concepts that can both shape and intervene in that dialogue. Uchenna Okeja shows us African philosophy's great untapped potential – a set of concepts and ideas forged in a unique place, which both serve as a lens on lived African experience and also contribute to contemporary debates.

Bruce B. Janz, University of Central Florida

In this bold, innovative, provocative and adventurous study on the contribution of African philosophy to global ethics, Uchenna Okeja has succeeded not only in reconciling the different approaches taken to African philosophy but has offered us an intellectual refreshment on what actually constitutes African philosophy. Adopting both philosophical and historical methods we are offered a clear, succinct and brilliant body of knowledge.

Michael Onyebuchi Eze, Stanford University

Uchenna Okeja uses Hans Küng 1993, 'Towards a Global Ethic: An Initial Declaration,' as an extremely fruitful point of departure in his Normative Justification of a Global Ethic. Küng intended this statement to be as ecumenical as possible, providing a basis of understanding for people from a wide-variety of faith traditions while avoiding the tendency to impose Western values on non-Western cultures. However, Okeja deconstructs this document as a product of a globalization that assumes universality for Western ideals that cannot be supported. Taking a deeply interdisciplinary approach, Okeja blends the critical insights of theorists ranging from Jürgen Habermas to Kwasi Wiredu in order to analyze the concept of a normative global ethic. The result is a study that is as startlingly original as it is timely and important. Okeja not only answers the question-Is there an African philosophy?-but he also demonstrates that the framing of the question is itself the result of a long-unacknowledged element of cultural imperialism that equates 'philosophy' with the procedures and thought patterns of Western intellectuals. In this globalized day and age we can no longer afford to indulge in such cultural biases. Therefore, anyone interested in gaining a deeper understanding of philosophy, globalization, or African studies cannot afford to ignore Okeja's study. I have no doubt that this book will have a long-lasting and deep impact, representing an important landmark in the field of African philosophy.

Scott E. Hendrix, Carroll University