For many years, there have been claims and counterclaims as to who is entitled to possess knowledge.
The Caucasian race has been at the forefront to claim knowledge all over the world as theirs, contrary to the divine inspiration that the good Lord has awarded every race knowledge to survive in situations.
Epistemology is a branch of philosophy, whose main focus is to analyse and evaluate claims of knowledge.
It further critically investigates the nature, grounds, limits and criteria or validity of human knowledge (Webster Comprehensive Dictionary, 1998).
Many philosophers argue that different societies have different claims of knowledge. They maintain that Chinese or Europeans would assert their claims about knowledge differently from Africans, meaning although epistemology, as a study of knowledge, is universal; the ways of acquiring knowledge vary according to the socio-cultural contexts.
Other philosophers take a strong universalistic line and deny there are no distinctive cognitive principles belonging only to a particular society. They argue that knowledge cannot differ from one society to the other.
According to them, if we refer to something as knowledge, it should be true for all people anywhere (Kaphagawani & Malherbe, 2002). Contrary to these two schools of thought, it would be fair to regard knowledge as both varying according to the sociocultural background and universal standards.
Notwithstanding the shortcoming, Ramose (2002) notes that one of the bases of colonisation was the belief that ‘man, as a rational animal’ was not spoken of the Africans and other non-Caucasians (Chinese and Japanese).
The Caucasians, who may be labelled as the self-appointed heirs to the right to reason, have ambiguously established themselves as the producers of all knowledge and holders of the truth.
However, Cooper (1996) and Solomon (1981) reject the idea of the documentation of philosophies as a condition for them to be recognised as such, because Socrates and Buddha did not document their philosophies, yet they are regarded as ideal philosophers today.
Omoregbe (1985) explains philosophy in broader terms as human experience, as man has a strong natural desire to know and is by nature curious.
Yet, his knowledge is so limited that he does not know even himself.
He does not know why he exists, and he has no answers to his basic questions about himself: What is his origin? What is his ultimate destiny? Why is he here? What happens when he is forced out of this life? Has his life any ultimate meaning?
These questions have led to deep reflection all over the world.
To reflect on such questions in search of explanations or answers is to philosophise.
As Western philosophy has dominated and influenced the African mind, it is important to look at the philosophies of India and China, as Africans are consuming ideas and goods from these countries. Thompson (2003) confirms that philosophy is not limited to any one culture or continent.
He further states that Eastern philosophy generally includes the major religious and philosophical systems of Hinduism, Buddhism, Jain, Confucian and Taoist thoughts.
Kolak (2001) maintains that the Indian philosophy is the oldest recorded philosophy it can no longer be traced to a particular individual.
It is based on books of knowledge written back as far as 4 000 years ago. One of the notable philosophers in this category of Eastern philosophy is Gautama Buddha (563 – 483 BC) of India, a contemporary of Pythagoras (582-507 BC) of Greece.
The teachings of Buddha emphasised the holding of the right attitude at all times – free from prejudice, illusion, superstition, doubts, fears and animosities. He also emphasised the control of speech so that it is always true, simple, gentle, entirely honest and of the right conduct.
He encouraged the practice of harmlessness and to live without hurting others – either by killing or injuring physically, or causing sorrow – either mentally or emotionally – and taught perseverance in noble action and the overcoming of all of the illusional life.
Buddha equally sought the directing of the mind towards the understanding of the supreme wisdom, right meditation and practice of the inner experience (Hall, 1973; Kolak, 2001).
Confucius (551- 479 BC) of China was also Buddha’s and Pythagoras’s contemporary.
His doctrines were that the wisdom of the past sustains the virtue of the present, and the virtue of the present ensures the well-being of the future. Like Socrates, Confucius affirmed that it is possible to cure the disease of irrationality with which men are afflicted. He maintained that in all things, the wise must rule and the unlearned obey.
He also desired to universalise educational opportunity so that ignorance would become a matter of choice, rather than necessity.
He believed that in low office, one must be faithful; in high office, one must be just; in all transactions, one must be honest – and throughout one’s life, one must value one’s honour above all gain (Hall, 1973).
Confucius’s political philosophy is also rooted in his belief that a ruler should learn self-discipline, govern his subjects by his example and treat them with love and concern.
His social philosophy revolves around the concept of ren, ‘compassion or loving others – and his golden rule is, “What you do not wish for yourself, do not do to others”.
Moral education is important to Confucius because it is how one can rectify and restore meaning to language and values to society (Hall, 1973). Namibians can learn a lot from Buddha and Confucius.