There is an ambiguity in the second sentence of the text, resolved by the mentioning of a politician’s name.

The author indicates in his text that he finds it difficult to understand how the first translator could make the mistakes he made.

The meaning o f the fourth sentence of the second paragraph would remain the same if "could not" were replaced with failed to as long as "chose" were also replaced with to choose.

With the expression "Adding insult to injury" (fourth sentence of the second paragraph), the author suggests that Carter took the first translator’s mistakes as a case of injury.

It would be acceptable to infer from the text that the first translator it mentioned was an American rather than a Polish citizen. The claim to reaso n or rationality is the ultimate validation of the affirmation and assertion of the human condition. Aristotle’s definition of man as "a rational animal" was not spoken of the African and the Amerindian. Little did he realise that his definition of "man" l aid down the foundation for the struggle for reason between colonialists and colonized peoples. Aristotle’s definition of man was deeply inscribed in the social ethos of those communities and societies which undertook the so -called voyages of discovery a pparently driven by innocent curiosity. It seems then that the entire process of decolonisation has upheld and not jettisoned the questionable belief that "man is a rational animal" was not spoken of the African and of the Amerindian. The term African ph ilosophy renders the idea that history repeats itself easy to believe. The term tends to revive innate skepticism on the one hand and to stimulate ingrained condescension on the other. The skeptic, unswervingly committed to the will to remain ignorant, is simply dismissive of any possibility let alone the probability of African philosophy. Impelled by the will to dominate, the condescendor is often ready to entertain the probability of African philosophy provided the judgement pertaining to the experience, knowledge and truth about African philosophy is recognised as the sole and exclusive right of the condescendor. The self -appointed heirs to the right to reason have thus established themselves as the producers of all knowledge and the only holders of the truth. Mogobe B. Ramose. African philosophy through Ubuntu. Harare, Zimbabwe: Mond Books Publishers, 2005, pp. 5-6 (adapted).