Modu wa tabaLenaneo la thuto le tlhoka gore re tsebe ka nako tsotlhe gore le lebane motho wa mohuta mang. Bjaleka ge motho e le motho ka batho go tlhokagala gore batho kamoka re kopane go resisana mabapi le motho yo a lebaneng ke lenaneo la thutho. Bokgoba bo sa tswela pele Afrika Borwa kgorong ya thuto le matlhakoreng a mang a bophelo. Ke tshwanelo go lwantsha bokgoba bjo go fitlhela bo fengwa. Phenyo ga e reye gore re feditse. E tlhatholla gore re dule re letile re tlhatlhoba ka nako tsotlhe gore thereso le toka di tswela pele. Go dira bjale ke go tlhoma thuto go ya ka setso.The construction of the education curriculum demands a specific vision of the kind of human being education is designed to deliver to society. This is always an ethical issue because the human right to freedom ought to be recognised, respected and promoted whenever there is the intention to have human beings participate in a specific educational programme. This ethical necessity is even more poignant in Africa since colonisation, because the coloniser disregarded the African peoples right to education and imposed an epistemological paradigm which continues to dominate the educational curriculum in Africa. The thesis defended in this essay is that the history of Africa since colonisation and her role in international relations demand, in the name of Africanisation, liberation from the bondage of an imposed epistemological paradigm. It demands the vision of a critical pan-epistemic education. As the bearers of a critical pan-epistemic education, teacher and student ought to be engaged in the mission to change the educational curriculum orientation towards justice and peace in global human relations. Special attention will be devoted to the philosophy curriculum.