AFRICAN LOGIC: A COMPLEMENTARY REFLECTION ON THE CONDITION FOR ITS EXISTENCE AND NON-EXISTENCE. BY VICTOR C. A NWEKE PHILOSOPHY DEPARTMENT UNIVERSITY OF CALABAR, CALABAR, NIGERIA nwekevca@gmail.com Abstract This essay is a complementary reflection on the contemporary debate on the existence and nonexistence of African Logic by three contemporary Nigerian scholars – Etuk, Uduma and Okeke. In this connection, the essay begins with an analysis of the meaning and nature of logic as a philosophical specialism and thereafter proceeds to diagnose the arguments concerning the existence and nonexistence of African Logic. The offshoot of this is a vivid exposition of the flaws and “missing-links” inherent in these arguments as well as an honest attempt to resolve and reconcile them. In this regard, the essay scrutinizes and repositions Etuk’s idea of the possibility of African Logic, emends Uduma’s critique of Etuk and refutes Okeke spirited attack on Uduma. The essay defends Uduma’s thesis that the fact that logic exists in all cultures does not entail that there is a peculiar African Logic that is distinct from universal thought processes. Against this backdrop, the essay using the method of complementary reflection submits that logic necessarily exists in African cultures and that the fundamental laws of logic and rules of inference can be apprehended in African thought system because Africans are as rational/logical as Europeans, Asians and Americans. However, that a peculiar African Logic, just like a peculiar European, Asian nay American Logic, that is different from universal thought processes is nonexistent. Human thought processes are universally the same. Key Words: African Philosophy, Logic, African Logic, Thought Processes, Complementary Reflection Introduction Whoever engages African Philosophy will immediately discover that it is fundamentally a reactionary philosophy. African philosophy is a reaction to the heinous, racist and derogatory description of Africa/ns as “primitive”, “pre-logical”, “barbaric”, “uncivilized” and ”sub-humans” that have neither contributed anything to world civilization nor capable of any sound philosophic, nay scientific thinking (Momoh 2000:1-4, Oguejiofor 2005:85-92, Asiegbu 2010:16-22). Momoh (1990:2-3) poignantly captures this point thus: The African, since the onset of colonialism has had to prove everything, beginning with his very being and humanness, that he is a human being and not a monkey or a donkey; that he has a language, not a dialect, that his buttocks is natural not tailed; that he lives in houses not on top of trees; that he speaks not gibbers; that he is deistic, not atheistic, that he is moral and decent, not immoral and, promiscuous; that, indeed he had geography, history, culture, science, political and economic organizations … antedating