This essay analyzes and examines the work of T. Serequeberhan who aims to establish (contemporary) African philosophy as a hermeneutic project. He justifies his essay(essai) with two main reasons: first, philosophy is essentially a hermeneutic project; second, hermeneutics stresses the situatedness (Befindlichkeit) of the subject of theorization. The work of defining African philosophy as a hermeneutics should presuppose, or accompany the critical examination of other differently defined African philosophical discourses. In satisfying this requirement, this article is not only an analysis of a philosopher’s viewpoint on the identity of contemporary African philosophy, but a sketch and assessment of different African philosophical discourses. The foundation or, place out of which African philosophical hermeneutics is generated is “the actuality of our [African] post-colonial present.” This refers to the paradoxical situation of Africa, which was liberated formally, but cannot substantially experience it. So, the hermeneutics of African philosophy has to note the gap between the ideal and the actuality of liberation and to contribute to bridge the gap. By turning our eyes upon (contemporary) African philosophy and making us interested in its arguments and aspirations, this article could lead us to see similarities between them and us regardless of differences in terms of culture and race. In addition, this article could make us open to the thoughts of other people and esteem them by making us note their efforts to construct their own philosophy in their place in order to solve their own problems.