Abstract

In a 2018 article published in this journal, I assessed Theophilus Okere’s arguments presented in a 1997 article re-published in 2018, in this same journal. I argued that Okere’s consistent reference to what he termed ‘African concept of justice and peace’ was a distraction to a rather well-argued critique of just war theorisation. In a follow-up contribution, published in 2019 issue of the same journal, Cletus Umezinwa responded to my assessment of Okere. He thinks that I was unsuccessful in my critique of Okere. His reasoning was that my objections were based on “misunderstandings, prejudices, contradictions and fallacies.” In this contribution, I retain my initial position, and indicate the weaknesses in the ethnophilosophical presuppositions that undergirded most of Umezinwa’s comments on my critique of Okere.