Abstract: It is the tradition of philosophy as a rational and critical human activity across borders to isolate specific human ideas both as syntax and as real and lived human experiences, bring them to the foreground, and make them occupy a crucial and specialized place in philosophical discourse. This is apparent in the many delimited branches of philosophy such as metaphysics – an inquiry into the fundamental principles underlying reality; epistemology – an inquiry concerning the nature, scope, and theories of human knowledge; axiology – an inquiry into the theories of human values; and philosophy of science – a critical examination of the nature, methods, and assumptions of science. African philosophy has thrived and flourished in the last six decades beginning as a reactionary scholarship to prior denial of the possibility of its existence, to becoming an established academic discipline. However, African philosophy although succeeding in establishing its general nature, themes, and problems, is still at the elementary stage of discussing specifics and delimiting its areas of inquiry into specialized fragments. Thus, beyond the general commentaries on African philosophy in existing literature, it is only recently that we find a few scholars writing and laying the groundwork on specialized themes in African philosophy such as African ethics, African epistemology, and African ontology. My goal in this chapter is to bring one essential human experience to the foreground in African philosophy as a specialized area of inquiry. The human experience that interests me here is the ubiquitous concept of difference and the peculiarities of its experience by Africans in Africa and beyond. My intention is to attempt a preliminary sketch of the meaning, nature, scope, and primary tasks of African philosophy of difference. I show, for instance, how African philosophy of difference can shift the discourse of difference from empirical manifestations of difference to an exploration of the theories that stands under such manifestations. I conclude that African philosophy of difference is crucial in understanding and dealing with the complex issues of identity, difference, and the other experienced in Africa in areas such as albinism, xenophobia, race, ethnicity, religion, disability, and politics. The possibility of such an inquiry also indicates the prospect of delimiting African philosophy to more specialized spheres of discourse.