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A strong, but underexplored linkage exists between the current global order, world poverty and the politics of aid. Exploring this linkage, which is the key concern of this article, is crucial for a fuller understanding of the symbiotic injustice of the global order and the politics of aid. Using a conceptual thought experiment that portrays the framework of post-war global order as an intrinsically unjust "Global Games Arena", I attempt a "vivisection" of the problematic relationship between the global order and the politics of aid. In the real world, I follow decolonial scholars like Adom Getachew and Olúfẹmi O. Táíwò to argue that the modern and current global order and its social, economic and political structures are founded on the unfair gains of trans-Atlantic slavery and colonialism. The empirical and analytical consequence of this situation, the article shows, is that to make aid effective or altogether end its penurious impact in Africa in particular, would require, at first, a jettisoning or remaking of the current international order. In other words, I argue that aid would not be necessary in the absence of a world order that in fact requires aid to maintain a system of global injustice and inequality.

African philosophy is an established tradition of philosophy. Though modern African philosophy may lack what Emmanuel Chukwudi Eze notes—with a tinge of regret—as “historical distance,” it has developed full‐fledged discourses and technical reports in various domains present in other known traditions of philosophy, namely, logic, ontology, ethics, epistemology, political thought, and philosophy of education, philosophy of science and mathematics, feminism, and philosophy for children. The recent publication of The Palgrave Handbook of African Philosophy incontrovertibly re‐attests to the status and stature of African philosophy. In 50 essays, the volume edited by Nigerian philosopher Adeshina Afolayan and the accomplished Nigerian historian, Toyin Falola, presents the critical thought of prominent African philosophers about some of the most important issues affecting African peoples. Foregrounding analyses on the seminal contributions of the timely tome, this article assesses the state of the field of African philosophy in the combustible era of neoliberal capitalism. The article discursively presents the critical responses of African philosophers and scholars to the challenges facing Africa and Africans in the age of neoliberal globalisation, pointing out a few important areas not given sufficient, if any, attention in The Handbook.

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