Part One The Besetting Sins of Previous Formulations of African Metaphysics -- 1 African past and the sin of ‘pre-coloniality’ -- 2 The ‘pre-logicality’ sin and the intelligence question -- 3 Fusion of the inadequate logic with substance metaphysics: The ‘distortion sin’ -- Part Two The Principal Character of Ìwà Metaphysics -- 4 Clearing the path to authentic African metaphysics and physics: The journey to Kemet -- 5 Ezumezu: The trivalent logic of Ìwà metaphysics -- 6 The four categories of Ìwà metaphysics and the nature of entities -- 7 Orí as potentiality On the second category of Ìwà metaphysics -- 8 Olódùmarè, divinities, spirits and the becoming of ìwà pẹlẹ: The third category of Ìwà metaphysics -- 9 Ìwà: The ultimate category -- Part Three Navigating the world from the perspective of Ìwà metaphysics -- 10 The epistemic implications of the matter-spirit duality of beings in Ìwà metaphysics -- 11 Ìwà metaphysics and plant sentience A case against the vegetarians -- 12 Evil, suffering and the problem of impermanence -- 13 Ìwà, African medicine and the management of somatorm disorders -- 14 Life and meaninglessness from the perspective of Ìwà.

This book approaches the subject of African metaphysics historically as it connects Ancient Egypt to Yorùbá. It provides a history of African metaphysics from ancient Egypt or Kemet down to John Boakye Danquah and Placide Tempels in the 20th century and then Innocent Asouzu, Ada Agada, and Aribiah David Attoe, in the 21st century. As it surpasses the deductions of these previous works, it moves further to showcase African originality and approaches to studying reality, whilst resisting the temptation to deduce conclusions from Western philosophy. It is the first book in the history of African philosophy to use a process-relational approach to interrogate African metaphysics. It also serves to harmonize and engage prominent African scholars who have written on the subject of African metaphysics. The general scope of this book centers on engaging the history of distortion and misunderstanding of African metaphysics by providing a relevant and reliable process-relational background as well as an alternative trivalent logic system. Unless African metaphysical theories are understood from this perspective, they will remain powerless to overcome these misrepresentations. It appeals to students and researchers internationally actively working in the fields of African philosophy, Intercultural African studies as well as process studies.