this approach note that not all reflection and questioning is philosophical; besides, if African philosophy were to be defined purely in terms of philosophic sagacity, then the thoughts of the sages could not be African philosophy, for they did not record them from other sages. Also, on this view the only difference between non-African anthropology or ethnology and African philosophy seems to be the nationality of the researcher. Critics argue further that the problem with both ethnophilosophy and philosophical sagacity is that there is surely an important distinction between philosophy and the history of ideas, although other philosophers consider the two topics to be remarkably similar. The argument is that no matter how interesting the beliefs of a people such as the Akan or the Yoruba may be to the philosopher, they remain beliefs, not philosophy. To call them philosophy is to use a secondary sense of that term, such as in "my philosophy is live and let live. Professional philosophy Professional philosophy is usually identified as that produced by African philosophers trained in the Western philosophical tradition, that embraces a universal view of the methods and concerns of philosophy. Those philosophers identified in this category often explicitly reject the assumptions of ethnophilosophy and adopt a universalist worldview of philosophy that requires all philosophy to be accessible and applicable to all peoples and cultures in the world This is even if the specific philosophical questions prioritized by individual national or regional philosophies may differ. Some African philosophers classified in this category are Odera Oruka,Paulin Hountondji, Peter Bodunrin, Kwasi Wiredu, Tsenay Serequeberhan, Marcien Towa and Lansana Keita. Nationalist and ideological philosophy Nationalist and ideological philosophy might be considered a special case of philosophic sagacity, in which not sages but ideologues are the subjects. Alternatively, it has been considered as a subcategory of professional political philosophy. In either case, the same sort of problem arises with retaining a distinction between ideology and philosophy, and also between sets of ideas and a special way of reasoning. Examples include African socialism, Nkrumaism, Harambee and Authenticité. African ethics Although Africa is extremely diverse, there appear to be some shared moral ideas across many ethnic groups. In a number of African cultures, ethics is centered on a person's character, and saying "he has no morals" translates as something like "he has no character". A person's character reflects the accumulation of their deeds and their habits of