The Kpim of Social Order: A Season of Social Uprising

By George Uzoma Ukagba, Des O. Obi and Iks J. Nwankwor

Frequently overlooked in the search of knowing and acting wisely are some important philosophical and cultural ideas and questions. The kpim of Social Order boldly captures such ideas and questions for awareness through critical thinking. The current volume in the Kpim Book Series makes the point that for a systematic analysis and significance of Social Order to be attained, we need to ask, What is the kpim or central core of Social Order of things? Where does the deepest layer, notion, symbolism, reality and application of social order, programs, human rights, institutions, communities, diplomacy, uprising, social asset, social power, policy action, inter-culturalism, global forces and all else lie? How can we reach and understand the innermost part of Social Order in the modern world? By gathering articles from seasoned, experienced, and emerged scholars from various backgrounds, the book explores deep-rooted questions touching on African context and related societies. The refreshing perspectives, analyses, deep reflections, vigorous arguments, and representations shown by the essays are distinctive and have been referred to as a comprehensive reader in the season of inquiry, meaning and significance of social order in the contemporary time. This is a book no one should ignore. Students, scholars, researchers, universities, colleges, educationists, institutions, policy makers, governments, legislatures, agencies, labour unions, civil society organizations, occupy movements, religious groups, entrepreneurs and the general public will find this book as an asset and a must read. The kpim of Social Order is therefore written out of the critical need to fill the gap for a decisive knowledge society in the modern world.

• Language: English
• Publisher: Xlibris US
• Release date: Feb 8, 2013
• ISBN: 9781479777969

George Uzoma Ukagba

Patrick Iroegbu (PhD) is a social and cultural medical anthropologist and lectures anthropology at Grant MacEwan University; and formerly at Taylor University College and Seminary. He is the author of Marrying Wealth, Marrying Poverty (2007) and Introduction to Igbo Medicine and Culture in Nigeria (2010). His articles have also widely appeared in book chapters, journals, and Web sites: “Culture, Colonialism and Development” (2009), “Harvesting Herbal Resources and Development of Practitioners in Nigeria” (2006), “Migration and Diaspora: Origin, Significance and Challenges for Development at Home” (2006, 2007), “Threat to Life: Understanding HIV/AIDS and Combative Ways in Nigerian Society” (2005), and “Dynamics of Poverty as Culture in an African World: Implications for Nigeria’s Vulnerable Population” (2009). He also co-ordinates the Kpim Book Series Project of the Father Prof. Pantaleon Foundation in Nigeria. Research interests include approaches to cultures and healing, endogenous knowledge systems, gender issues, development, migration, and race relations in local and global centres. Contact: [e-mail]

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Copyright © 2013 by Patrick E. Iroegbu/Father Pantaleon Foundation.

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CONTENTS

Acknowledgements

Notes On Editors

List of Contributors

Thematic Highlights Of The Peer-Reviewed And Selected Articles

Introduction

SECTION A :   SOCIAL ORDER AND PHILOSOPHY

Chapter 1

Understanding Human Nature as Kpim of Social Order: A Metaphysical Cum Political Analysis

Chapter 2

Social-Political Order: the onus of the Philosopher-Educator

Chapter 3

Reconsidering Social Order’s Decadence: The Justificatory Element of Political Morality

Chapter 4

Philosophy and Education: The Basis of Social Order in the light of Quintilian. Froebel and Pestalozzi

Chapter 5

Common Good as basis of Social Order in Nigerian Contemporary Society

Chapter 6

Morality as the Foundation of Social Order

Chapter 7

Morality as the Kpim of Social Order

Chapter 8

Chi: Basis of Igbo Ontological and Social Order

SECTION B :   SOCIAL ORDER AND SOCIETY

Chapter 9

Adler’s Social Interest: The Kpim of Social Order in Nigeria

Chapter 10

The Social Implications of Nudism and Sexual Harassment: A Philosophical Appraisal of the Family as an indispensible Agent in the Search of Social Order

Chapter 11

Family Values and Social Order in African Contemporary Context

Chapter 12

Behind Love and Canadian Borders: An Anthropological Introspection into the Aspects of Inter-racial Marriage

Chapter 13

Justice, Accountability, and Social Responsibility; as pedestal for Social Order in Africa

SECTION C :   SOCIAL ORDER AND LAW

Chapter 14

Functional Law and Legal System as the Basis of Social Order

Chapter 15

A Philosophical Analysis of Law as Basis of Social Order

Chapter 16

Attainment of Social Order: An Appraisal of the Positive Law in Nigerian Courts

Chapter 17

Protection of Human Rights and Societal Development in Nigeria Today

SECTION D :   SOCIAL ORDER AND POLITICS

Chapter 18

Pantaleon Iroegbu on Ohacracy for Integral Socio-political True Existence

Chapter 19

Monumental Failures and Backwardness in the Contemporary Nigerian Society: Where is the Messiah?

Chapter 20

Unrestricted Campaign Financing As Social Hindrance for Credible Political Election in Nigeria

Chapter 21

The Kpim of Globalization: Intimations of Key Transnational Power Dynamics in the Global Social Order

Chapter 22

The Right to a Safe and Healthy Environment: A Quintessential for a New Social Order: A Philosophical Enquiry

Chapter 23

Critical Racial Order and Society: The Daring of My Black History Month Presentations and Outcomes

SECTION E :   SOCIAL ORDER AND RELIGION

Chapter 24

Religion as basis of Social Order

Chapter 25

Quality Leadership for Social Justice in Nigeria: The Role of the Justice Development and Peace Commission of the Catholic Church

Chapter 26

Creativity and Human Development: A Theological study of Spirituality and the Social Order of Spirituality and the Social Order in Nigeria

Chapter 27

The Resurgence of Aiyelala Deity and Social Justice in Benin: An Indictment of the Church and the Judiciary

SECTION F :   SOCIAL ORDER AND LANGUAGE

Chapter 28

The Power of Language, Communication and Social Order

Chapter 29

Effective Communication and Information Service: Strategies For Social Order in Nigerian Contemporary Society

SECTION G :   GENERAL

Chapter 30

Migration, Nigerian Connection and Mental Health Stresses in a Resonating Context of Social Order

Chapter 31

Human Trafficking As a Social Menace

Chapter 32

Of Vicious Fighting Rams: When Will Mankind’s Self Destruction and Annihilation End? Time Is Ticking Away!

Chapter 33

The Impact of Colonialism on the Socio-Economic Manifestations of African Communalism

Chapter 34

Justice as the Basis of Social Order

Chapter 35

Proverbs and Justice in Africa: An Analysis With Reference To Nwankwor’s Sparks of Wisdom

Chapter 36

Philosophical Consciencism as an Existential Riposte to the Quest for Social Order in Africa: A Critique

Chapter 37

A Season of Demands On Nigeria’s Transformational Program: The Case of Fuel Subsidy Removal and Nigeria’s Social Order Complex

Chapter 38

Appraising Single Mother of Five: Insights for Fathers, Mothers and Counselors

Chapter 39

The African Transformation of Western Medicine and the Dynamics of Global Cultural Exchange

Chapter 40

General Conclusion

DEDICATION

The present book is dedicated first to the memory of Fr. Prof. Pantaloon Iroegbu; second to the effort of the essay writers in the Kpim Volumes to better the world; and third to all those who have suffered from or died as a consequence of social disorder, namely in the season of social uprising.

The burden of evidence is in the fact that learning and teaching wisdom assumes a resplendent influence, yet calls not only for a spirited dedication to systematic ideas, experiences and perspectives; but is also critically copulative and central to moments of disorder, crisis and death that could have been avoided with enwisdomized listening up, meaningful servant leadership, empowered participation, and pragmatics of social order—toward attaining a more relevant life in society.

ACKNOWLEDGEMENTS

Once again, the book, The Kpim of Social Order: A Season of Inquiry, Meaning and Significance in the Modern World has arrived. We are sure you will enjoy reading and using this insightful volume. To put it clearly, the editorial team is excited with the conception, approval and realization of yet another insightful and revolutionary package in the Kpim Book Series for learning and teaching wisdom. The choice and adoption of the present title—The Kpim of Social Order, was critically unanimous, confirming the declaration that like minds not only think alike but also envision and commonly concur to a more pragmatic social order of things for a better community. The intellectual and community spirit of unity of purpose that undergirds the entire Kpim Book Series is nothing but divine, socially driven, experiential, solutional and fruitfully Pantaleonian.

We owe the Kpim Book Project Co-coordinator, Dr. Patrick Iroegbu, and the Chief Representative of Father Professor Pantaleon-Iroegbu Foundation (FPPF), namely Barr. Charles Iroegbu, some invaluable gratitude for keeping alive the memories of late Father Professor Pantaleon Iroegbu, and therefore, living up to the challenges thereof. The sponsorship and encouragement of the duo, both financially and morally, have written the success story of this exceptional book and previous volumes. We must clearly say it out—Father Professor Pantaleon-Iroegbu Foundation, we are grateful for this continuity and mobilization to offer knowledge through research, dialogue, books and journals!

Furthermore, the editorial team appreciates the response to our call for paper adverts by the numerous contributors to this volume. The team is pleased to note the contributors high intellectual dexterity, commitment, and responsibility. This is inspirationally and skillfully made manifest in the insight and quality of their papers. Accept our congratulations on being intellectually competitive and for being published in this volume. We encourage you to continue to raise yourself high and please keep partnering with us for efficient and effective delivery. Your contributions will certainly make the world of our readers a more educated one.

Finally, we want to appreciate our beloved families, employers and academic faculties and departments for their sacrifices, understanding, forbearance, and encouragements that formed the rolling impetus, and indeed, the Kpim of this grand success. We also appreciate ourselves for the determination, rigor, understanding, brotherly and passionate concern to enlighten the society, which is the secret of our vivacity and productivity in making the Kpim Book Series, particularly, the Kpim of Social Order a reality. More to God, we render the glory.

George Uzoma Ukagba, Ph.D.

Des O. Obi (Fr.), Ph.D.

Iks J. Nwankwor, Ph.D.

NOTES ON EDITORS

George Uzoma Ukagba, B.Phil, UNN; M.A. cum Ph.D Lublin-Poland, alias Dr. Kpim is a Senior Lecturer at the Department of Philosophy and Religions, University of Benin. His teaching and research interests are in the areas of metaphysics, universalism, African Political thought, multi-culturalism, medieval philosophy and is biased towards Catholic social teaching. He has published in national and international journals and edited books such as Father Kpim: Philosophy and Theology of Pantaleon Iroegbu 2005, The Kpim of Death 2008 and co-edited The Kpim of Feminism 2010. He is eclectic and is involved, in various ways, with the empowerment of the most wretched of the earth through education, internalization of basic skill acquisition, protecting the rights of the vulnerable especially victims of violence and very student friendly. Above all, he a firm believer that on fundamental moral question, man is capable of objectively recognizing good and evil and can take a proper stand towards them through right choices and being actively heard. In addition, he was a former business editor, Faculty of Arts Journal, University of Benin and ex-Editorial Board member of Ogiris: A new Journal of African Studies. E-Mail: [e-mail], GSM: 08064035486.

Obi Des. Obioma: Dip in Philosophy, B.D, Pontifical Urban University, Rome, M.A. Theo (CIWA) M.A. Edm. (U.S.A.) Ph.D. Religious Studies (London). He is presently a Senior Lecturer and Head of Department (HOD), Department of Religious Studies, Faculty of Humanities, Imo State, University Owerri. His area of interest and publications—are Socio-Cultural Ethics, Ethical Issues in Contemporary Society, and Ethics of the World Religions. Some of his major oversea publications are; a) Human Suffering: A Challenge to Christian Faith in African Christian Families (An Anthropological/ Theological Studies), b) The Paradox of Death, and many other international and local articles and Book Chapters in learned book also to his credit. He is co-editor of Kpim series—an international and highly reputable journal. He takes special interest in poetry and enjoys music.

Iks J. Nwankwor, B. Phil. (Pontifical Urban University, Rome); M. A. cum Ph. D. (University of Nigeria, Nsukka), is a Senior Lecturer at University of Uyo, Uyo, Akwa Ibom State. He specializes on Social and Political Philosophy, with lasting teaching experiences and interests in Meta-philosophy, Metaphysics, Philosophy of Education, Philosophy of Law, Economic Philosophy, and Eastern Philosophies. He has to his credit the publications of Sparks of Wisdom volumes, and The Seat of Wisdom. He is co-editor of Philosophy and Education volumes, and is the pioneer editor of The Patrician Voice Magazine. He has several learned journal articles and book chapters, both locally and internationally. He has special interest in poetry, with a collection, Sparks of the Sun, en route. He also has strong interest in playwriting, and musical compositions, among others. Dr. Iks Nwankwor is happily married with children. He is currently at the University of Calabar, in Cross River State of Nigeria, where he is scholarly engaged with his sabbatical leave. E-mail: [e-mail]; [e-mail] GSM: 08034496367

Book Project Co-ordinator, Patrick E. Iroegbu Ph.D (KU-Leuven). Is a Social and Cultural Medical Anthropologist with endogenous focus on medicine and cultures. He lectures anthropology in Canada at Grant MacEwan University. A published author of referred journal articles and books some of which include Healing Insanity: A Study of Igbo Medicine in Contemporary Nigeria (2010), Introduction to Igbo Medicine and Culture in Nigeria (2010) and Marrying Wealth, Marrying Poverty: Bridewealth Power in an African Society (2007). Dr. Patrick Iroegbu is by and large a peer-manuscript reviewer for Journals; currently reviewing for Culture, Health and Sexuality, National Centre in HIV Social Research University of New South Wales Australia; he combines this task with being a columnist and social commentator on Nigerian and African issues in several websites in the cyber-wave. A resourceful reader and book reviewer, he is also a health rights speaker for a better living. Dr. Iroegbu is actively involved in community leadership, facilitation, public education and intellection as well as serves as an Online Culturally Focused Course Program Educator. His research interests rest on endogenous knowledge system, in particular African medical systems, Igbo medicine and culture, gender issues, pragmatics of community development, race and racism, migration and multi-ethnic relationship studies in local and global centers. Contact: [e-mail]. Mobile line: + 1-780-932 7252

LIST OF CONTRIBUTORS

Udeme Akpan

Department Of Philosophy,

University Of Uyo, Uyo,

Akwa Ibom State

Ann Hall Amelia

Anthropological Studies, Grant MacEwan University

Alberta, Canada

Hope Amelo, Ph.D

Department Of Religious Studies

Imo State University

Owerri, Imo State.

Charles Anozie Anyanwu

Department Of Religious Studies

Imo State University

Owerri, Imo State

Anthony Afe. Asekhauno, Ph.D

Department Of Philosophy

University Of Benin, Nigeria

John Igbogo Ebeh,

Department Of Philosophy and Religious Studies

Kogi State University, Anyigba

Comfort I. Ebiringa, Ph.D

Department Of French

Imo State University

Owerri-Imo State

Victor Ighomena Ogheneofega Edafejeko

Department Of Philosophy

Nnamdi Azikiwe University, Awka

Franklyn Egwali, Ph.D

Department Of Fine & Applied Arts

University Of Benin

Benin City

Wilson Eze Ehianu, Ph.D

Department Of Philosophy and Religions

University Of Benin

Benin City

Fidelis Oghenero Ejegbavwo

Department Of Philosophy

Nnamdi Azikiwe University, Awka

Billy Abasianyanga Enoabasi

Department Of Philosophy,

University Of Uyo

Chris Ekong.

Faculty of Law,

University Of Uyo

Cyril Asuquo Etim, Ph.D

Department Of Philosophy

University Of Uyo

Richmond Ekhosuehi Idaeho

Faculty of Law

University Of Benin, Nigeria

Gabriel E. Idang, Ph.D

Department Of Philosophy

University Of Uyo

Akwa Ibom State

Mark Omorovie Ikeke,

Department of Religious Studies and Philosophy

Delta State University

Abraka

K. E. Oraegbunam Ikenga, Ph.D, Ll.M, M.A, Bl

Department of International Law & Jurisprudence

Nnamdi Azikiwe University, Awka

Patrick E. Iroegbu, Ph.D

Department of Anthropology, Economics and Political Science

Grant Mac Ewan University, Alberta Canada

Clara M. Austin Iwuoha, Ph.D

Imo State University

Department Of Religious Studies

Imo State, Owerri

Uwadineke C. Kalu, Ph.D, Ll.M, Bl

Department of Commercial & Property Law

Nnamdi Azikiwe University Awka

Iks J. Nwankwor, Ph.D

Department Of Philosophy,

University Of Uyo

Ratzinger E.E Nwobodo

Philosophy Department

Nnamdi Azikiwe University Awka, Anambra State

Augustine C. Obi, Ph.D

Department Of Philosophy and Religious Studies

Kogi State University,

Chris A. Obi, Ph.D

Department Of Religious Management and Cultural Studies,

Ambrose Alli University, Ekpoma

Patricia Osorochi Obi, Ph.D

College of Agricultural and Science Education

Michael Okpara University of Agriculture, Umudike

Umuahia, Abia State

Obioma Des-Obi, Ph.D

Department Of Religious Studies

Imo State University, Owerri

Joseph Ndidi Odigie

Department of Philosophy and Religions

University of Benin, Benin-city

Okey R. Onunkwo, Esq., Ll.M, Bl

Department of Public & Private Law

Nnamdi Azikiwe University, Awka

Wesley I. Osemwegie

Department Of Philosophy and Religions

University Of Benin

Emeka Martin Uchendu

Readers’ Services Librarian

Imo State University, Owerri

Gabriel Kez Ugbor, Ph.D

University of Maryland University College, USA

George Uzoma Ukagba, Ph.D

Department Of Philosophy and Religions

University Of Benin

Donatus Pius Ukpong

Department of Religious and Cultural Studies

University Of Uyo, Nigeria

Nelson Udoka Ukwamedua

Department Of Philosophy

Nnamdi Azikiwe University Awka, Anambra State

THEMATIC HIGHLIGHTS OF THE PEER-REVIEWED AND SELECTED ARTICLES

By

George Uzoma Ukagba, Ph.D and Patrick Iroegbu, Ph.D

With this book, The Kpim of Social Order, we mark another year of plenteous and great intellectual harvest. Our contributors are really intellectually hungry and thirsty. They showed that. We saw that too. The essay collection is the culmination of this intellectual drive and enthusiasm. A total of thirty-seven articles have been selected after a comprehensive and careful peer-review for this edition. Ukagba’s article on Human Nature as the Kpim of Social Order occupies the first insert [chapter one]. The author insists here that despite the various interpretations of human nature, it still remains the same from a metaphysical point of view and as such can be articulated universally to constitute the basis of Social order.

Chapter 2 co-authored by Nwankwor and Akpan reminds us that just as the concern for Socio-political order during his time led Plato to advocate as panacea, the idea of the philosopher-king, so too the present global Socio-political disorder, has led our authors into proposing the necessity and responsibility of the philosopher-educator in the third millennium A.D

More refreshingly, chapter three authored by Ejegbavwo [a doctoral student] seeks to justify the element of morality within the Socio-political realm of governance in reconstructing social order through moral restructuring of the individual in the Society.

Osemwegie in [chapter four], without doubt, is convinced that education is a conditio-sine-qua-non in the development of any Society; and since education is inseparable from philosophy, our author concludes that philosophy and education should constitute the basis of social order, that indeed, must be part of the ideological persuasion to forge a tenable order.

Chapter five introduces the idea of common good as the basis of Social Order. Iwuoha our author anchored her paper on the church’s understanding of common good which if harnessed can lead to the social well-being of all in the society.

Another vibrant doctoral student Edafejeko in [chapter six] while calling attention to the positive role morality can play in ensuring Social Order, concludes, however, that in order to guarantee social order, there must be the prevalent existence of peace, love, happiness, equity and equality of opportunity.

Chapter seven is co-authored by Amolo Anyanwu and Anozie. The authors emphasized the fact that morality is a cohesive force that glues society together. Factors that influence morality such as communication media, parenting, religion and peer group were adequately discussed.

In chapter eight, we read with fascination the original and creative employment of Chi as basis of Igbo ontological and social order. Chi here is linked causally to the order of things. According to the author Obi, without Chi no entity can be said to exist. This certainly forms the nucleus for Igbo ontological philosophy—to being in order and existing fruitfully.

Patricia Obi in [chapter nine] draws our keen interest and attention to the burgeoning globalization and emergent social forces that stress individual enhancement at the expense of social interest which tend to lead to social disorder. The author therefore concludes that social interest should be developed more if we shall seek to attain the goals of social order.

In chapter ten, Nwobodo invites us to examine with him the challenges of sexual behaviors to human society, which certainly create positive factors for social disorder. He therefore insists that the family should be an indispensible agent in constituting, sustaining and promoting social order.

Des Obioma in [chapter eleven] discusses how social values can lead to social order in the family. He is convinced that the family should assume her enviable role of being the giver and the custodian of social values. He insists that until parents fulfill their God given responsibility in forming the young ones, the society will not fair better.

Chapter twelve carries us to Canada in North America. Amelia our presenter invites us to share a moment of struggle to marry across borders. In doing so, it helps this presenter to question and understand what it is like to have social order around love and borders. By bringing home the interracial heat and cool of her interracial marriage story, the presenter thinks that she has provided insight into the experiences of Canadian women who are often trapped in love beyond borders due to implications of Canadian immigration policy in that respect.

Asekhauno in [chapter thirteen] draws attention to the fact that the development of desirable values and social order ultimately entails the need for accountability and responsibility, the goal of responsibility of which is justice, and the goal of justice of which is social order. This, according to him, plays an intricate web of causal relationship.

Functional Law and Legal Systems as the basis of Social Order is the focal point of [Chapter 14]. Etim the presenter calls attention to the fact that there are various instruments of social order-morality, religion, conventions—but law, he insists tends to be regarded as the most and best prevailing of these means of social control because it is backed up with the authority of the society and capable of sanctions through legislation.

Chapter fifteen introduces us to the views of our young philosopher cum solicitor-Idaeho. According to Idaeho, human society is structured and sustained by certain principles and rules by which social life is regulated. These principles and rules are what are regarded as law. It would therefore be observed that social order must have as its tool a legal platform for its being and sustenance.

Chris Ekong in [chapter sixteen] argues that conflicts are normal in the society but can sometimes lead to unavoidable negative effects. This author argues that when conflicts grow out of hand or control, the government has the duty of redirecting such threats to social cohesion to its functional apparatus which is the judiciary the duty of which is to attain and guarantee order.

Protection of Human Rights and Societal Development in Nigeria today occupies [chapter seventeen] and jointly authored by Ikenga, Kalu and Onunkwo. This paper considers the extent of the relationship between human rights and sustainable development and Nigerian constitutional provisions on human rights. It warns that breach of human rights, in any form, can lead to social disorder.

[Chapter eighteen] centers on the topic: ‘Iroegbu on Ohacracy for integral socio-political true existence’’. The author Nwankwor re-echoes Pantaleon Iroegbu’s political theory called ‘Ohacracy’. Nwankwor believes that Iroegbu has provided a theoretical frame-work of analysis for integral socio-political true existence in Nigeria. It is therefore our duty, the author argues, to practicalize this theoretical framework of analysis so as to be of service for effective social order in Nigeria.

Franklyn Egwali [chapter nineteen] calls the Nigerian project a monumental failure that is in need of a messiah. As an artist, the author, through this paper thinks that he has discovered or unearthed the way forward for this country through critically appraising a giant Sculpture in the University of Benin which represents Nigeria. He believes that his recommendation, if adhered to, have the capacity of far-reaching positive effects on the social order

In chapter twenty, Idang examines how unrestricted campaign financing can constitute a social hindrance for credible political election in Nigeria. The author argues that election process all over the World are primarily meant to produce credible governments and ensure equity and justice. In Nigeria Idang insists, the opposite is the case and that this must be stop if we seek to attain social order in the foreseeable future.

Ugbor authored [chapter twenty-one] where he examines the Philosophy of globalization and calls it ‘white Western European Christian Capitalist Civilization [WECCC]. He argues that WECCC having now confronted organic crises, desperately seek renewal with the capitalist-industrial ascendance of strictly non-white peoples of Japan, East-Asia, China, India and elsewhere. The focal point of his argument is that racial domination and exploitation have simply got to stop if globalization has to lead to Social Order.

The Right to a safe and Healthy Environment as basis of Social Order is the heading for [chapter twenty-two] and presented by Ikeke. The central issue here is that social order can not be conceived outside its environment or ecosystem. Ikeke argues therefore that the issue of safe and healthy environment should be re-visited especially as the environment through industrialization and oil exploitation is experiencing global warming and deforestation.

By offering a glimpse into the critical racial order and society [chapter 23], Iroegbu Patrick highlights the fundamental argument around the equality of cultures and peoples. He argues that in the Black History Month of every February in which black achievements are captured and applied to the history of development and world civilization, telling the history of black people’s struggles is a right to black heritage education and must be told and shared with historical insight to capture the narratives of black consciousness in the modern world that is increasingly demanding full inclusion and representation.

Analyzing the concept of Religion in [chapter twenty-four], Chris. Obi contends that Religion should be basis of any meaningful social order. He adopted the sociological, analytical and phenomenological methods in showing the indispensable role of religion in the maintenance of Social Order.

Ehianu in chapter twenty-five decries the failure of leadership at various levels of governance in Nigeria. He examines the input of the Justice Development and Peace Commission to enthrone quality leadership. He concludes that without quality leaders, social order will become a mirage.

Chapter twenty-six houses the problem of Creativity and Human Development: A theological study of spirituality and the social order in Nigeria. Ukpon examines the link between creativity and human development which in turn leads to social order. The author however enunciates the rootedness of creativity in spirituality and concludes that since faith is a catalyst of creativity, he opts for a theology of creativity and human development where natural resources are utilized as an expression of righteousness and justice in a particular environment, which are indispensible factors for supportive social order.

Ehianu in chapter twenty-seven, examines the resurgence of Aiyelala deity in the context of social justice in Benin. His argument is that where western religions and legal systems have failed to curtail the issue of social menace, the deity cult of AIYELALA has become efficacious and plays out a continuous focused role for settlement—as an instrument of maintenance of social justice and order. The African gods, contrary to Ogbu Kalu’s assertion of ‘retreating’, apparently seem to have recovered its lost glory and power.

In the ‘Power of Language, Communication and Social Order’, Ebiringa [chapter twenty-eight], brilliantly examines the functions of language and concludes that universal language has the capacity of fostering social order.

Through Chapter twenty-nine, the presenter Emeka Uchendu argues that Social Order is possible only when deviance behaviors are frowned upon or minimized. Communication is therefore an agent of Social Order in the Society as it promotes understanding and resolution of conflicts.

In chapter thirty, Iroegbu Patrick took on the issue of migration, Nigerian connection and mental health stresses in a resonating context of social order and shows the dynamics of mental stresses and settlement palavers in another society. It also emphasized how order is perceived as disorder until a blended order settles. The paper argues that it is important to help through community organizations and intercultural competencies so that migrants driven by different objectives can stabilize and make contributions to social community and development both at home and away.

Human trafficking as a Social menace authored by Idang constitutes the KPIM of [chapter thirty-one]. Idang argues that human trafficking is an instrument of exploitation, oppression and humiliation and leads inevitably to Social Disorder. He believes that social order can be enthroned if human trafficking can be discouraged by all right thinking, rational agents.

Egwali insists in [chapter thirty-two] using his artistic representation of two rams locked up in physical combat, that all over the World, mankind has embarked on wars, battles and unending conflicts. These conflicts lead to colossal loss of lives and properties and consequently social disorder. His solution to wars or conflicts is that mankind should stress more on the things to binds or unites us rather those factors that divide us.

In [chapter thirty-three], Ebeh the young presenter argues that African Society under communalism was well ordered, a society where no one lacked anything because each assumes the role of a brother’s keeper. Unfortunately this situation has radically changed following the advent of colonialism. While echoing Achebe the great Nigerian novelist, the presenter insists that the Africans foolishly allowed the white men to put a knife on the things that held us together and things fall apart and the social order is no longer at ease. As a way out of this quagmire, he suggested a return or a re-creation of the spirit of communalism.

Chapter thirty-four examines the concept of Justice as a basis of social order. Odigie the young presenter argues that the social nature of man leads to the necessity of delineating certain principles that will guide the operation of any group of people to social order. Among these principles, the presenter thinks that justice is a common denominator. Through analyzing the concept of justice, he came to the conclusion that the idea of social order is incomprehensible without the correct articulation of justice which can be summarized thus: ‘To each his due’.

Proverbs and Justice in Africa with reference to Nwankwor’s Sparks of Wisdom occupies [chapter thirty-five] of this book. The writer Enoabasi-a doctoral student—thinks with conviction that the successful existence of proverbs and justice in Africa is one of the greatest challenges facing African Society and most particularly African philosophy. This, according to him, calls for preservation of African proverbs through a sustainable form of justice in African Society. This is possible through a critical analysis of Nwankwor’s Sparks of Wisdom.

Another entry, [chapter thirty-six], houses the presentation of Ukwamedua. The writer is of the opinion that what faced African leaders after independence was how to articulate ideas with which to organize African existential World after many years of exploitation of the African World by the west. As usual, many African leaders presented one ideology or the other as a viable way out this predicament. Our presenter thinks that only the philosophical Consciencism of Nkrumah that has the capacity of ordering the African universe in a cohesive, comprehensive and progressive manner.

With chapter thirty-seven we find Patrick Iroegbu discussing what he titled as a season of demands on Nigeria’s transformational program: a case for fuel subsidy removal on social order and highlights its impact on the comprehensive transformation of development for Nigeria. The article systematically draws from what is termed as Occupy Nigeria Movement in nation-wide street protests in line with the fuel subsidy removal, which set off a heavy alarm of economic pain on Nigerian masses from January 1, 2012. It shows the radical nature of the citizenry protesting against policies that degrade and malign them following the Arab Spring palliative form of re-building and re-structuring order that will accommodate and offer opportunity, inclusion and growth for everyone in the national consciousness and sensitivity to modern time.

Chapter thirty eight centers on a book review carried out by Patrick Iroegbu titled Single Mother of Five [Joshua 2010]. The entire review is captured by the Igbo proverb "onye ajuru anaghi aju onwe ya" [He who has been rejected by others does not reject himself/herself]. According to the reviewer, the book teaches us how to survive and care for our off spring even when we are abandoned, divorced or separated from our married partner in the face of critical family disorder. The reviewer used this opportunity to stress the importance of reading culture and concludes that reading in this way makes a person to be more people on a mission.

Iroegbu in chapter nine, reviewed yet another great master-piece titled African transformation of Western Medicine and the dynamics of global cultural Exchange’ written by David Baronov [2008]. For the reviewer, the book argues that African medicine and culture served as a transformation conflict and agenda to biomedicine on the one hand, and on the other hand, biomedicine equally aided African medical system to face inevitable opportunity and analysis in formulating research and focused need on the development scale. The reviewer, whose research interest spans around social and cultural anthropology appraised the author when he discussed the role of anthropology and other disciplines in constructing African knowledge and their medical inclinations. Apparently, this review sheds a powerful influence in understanding biomedicine and African medicine and role in the context of scientific transformation.

Chapter forty exclusively draws out the general conclusion of the essays and highlights the insights and renderings as a total whole in the inquiry, meaning and significance of the kpim of social order in the modern world. The book as a whole illustrates the fact that in societies where humans live and work, order and inclusion mean so much to people; and the desire for security, opportunity, inclusion and participation cannot be toiled with within the context of shaping human lives, potentials, virtues, identities, responsibilities, obligations, reciprocities, developments, and therefore, empowering individuals, institutions and communities to be or not to be—in line with the critical reality of who they are and want to be represented in a social order and systematic context of their community and nationhood.

So, at last here is a resourceful and informative book written about the kpim of social order. The essays as schematized for this all important book not only aptly describe the issues around what constitutes and sustains the centrality of social order but also offer a rich tapestry of experiences and knowledge that evolve during a cycle of social order. Readers are definitely enriched by the plural, yet a well laid out, perspectives. How else can we say it? This is an excellent and well argued essays out there—a resource for everyone who seeks to understand important perspectives on social order as it should be critically viewed, installed and maintained, though not always easy and not always perfect, but it is always important for any responsible sense of philosophical, cultural, economic and social development.

INTRODUCTION

George Uzoma Ukagba, Obioma Des Obi,

Patrick Iroegbu, IKS J. Nwankwor

Terrorism, selfishness, materialism and human person’s inhumanity to human person have become global, and consequently, burning issues of the day. They elicit lots of concern from troubled members of the public that are alarmed at the wanton destruction of lives and property at odd hours and in unexpected places thereby leading to a critical question on Social Order.

Bombs or explosives have been thrown by terrorists at public places or buildings including market places, mosques and churches and government buildings causing loss of lives and destruction of properties, including the shattering of hopes for unity and prosperity. Perhaps, the most notorious, recent case of international terrorism is the Sept 11, 2001 [9/11], which took place in the United States of America. That terrorist attack and many others are said to be executed or claimed by individuals or group of individuals associated with Islam, particularly adherents who are namely fundamentalist to the core and refuse to follow progress, change and diversity. For instance, the 9/11 attack on the World Trade Centre and Pentagon was allegedly carried out by the Al-Qaeda Islamic Group led by Osama Bin Laden. Bin Laden is now dead following his shooting death by the USA Army Seal attack on his hideout in Pakistan.

In Nigeria, the most recent bombings are claimed by the Boko Haram Islamic Group. In Somalia, a similar Sect, which goes by the name, al-shabbab is unleashing terror. In the Middle East, there is an almost daily occurrence of terrorist attacks in Islamic Countries such as Pakistan, Iraq, Afghanistan, etc [Bishak, 2011:6]. Other groups identified as terrorists include Hezbollah in Lebanon, Hamas in Palestine. Of recent, the pro-democracy crises in Egypt, Tunisia, Libya, Syria and Yemen have given cause for concern—indeed, the Arab Spring.

Violence and insecurity manifest in criminal activities such as robbery, cultism, gang war, rape, kidnapping have become the order of the day. They arise largely from what Prof. Oguejiofor calls human predicament [2005:3]. This predicament includes lack of adequate education, lack of appropriate jobs, social security generally and absence of appropriate cultural facilities that generate and maintain solidarity and order in Society.

Clearly, this category of insecurity and violence is also directly related to parasitism on the stealing of public funds and general corrupt practices that deprive the public of the use of public resources to build appropriate social security facilities that will obviate the parasitism among the oppressed classes.

Even developed economies e.g. America is fraught with difficulties. In recent time, we are witnesses to the daily demonstration on Wall Street in New York where protesters gather everyday to express their displeasure over the egoism of the rich class.

All over of the World, the current political and economic developments that seem to be leading to social disorder prompt any serious thinker who is interested in the possibility of social order be it in Nigeria, Africa or the World at large, to revive the central question of this whole issue: What is the Kpim of Social Order? Under what conditions can such an order be possible? Or, what practical, or pragmatic, steps should the nation states of the World take, or take seriously, to move in the direction of a decent social order, an order within which states can coexist peacefully, solve their problems rationally and cooperate on the achievement of worthwhile ends?

Peace and stability can critically elude insensitive nations to the plight of its mass population groups. Particularly, this is the case for nations without a systematic and productive coordinated effort to encourage and develop social order on real terms. Humans continuously realize that they cannot live a life for far too long on the earth. Therefore, humans strive to make meaningful the little time they have on this planet earth. A government, its institutions and agencies of opportunity, security, empowerment and advancement lacking what people consider important for their lives will surely face a disorder of various social and material kinds and perspectives. Scholars are concerned as this special edition of the Kpim Book Series shows that there is a need to help excavate through research and reflection the critical ideas, philosophies, connections, phenomena, socio-logic, cultural and material issues involved for social order and development in our new world.

The latest in the Kpim Series: The Kpim of Social Order is an invitation to all to discover and utilize those principles or foundations which will make social order possible and realizable. It is an attempt to penetrate into the ontos-logos of the social nature of the human person. It is equally an intellectual hunger to emphasize on the things that bind us together while not completely being oblivious of the little things that separate us.

Given Pantaleon Iroegbu’s concept of Kpim, the term ‘Kpim’, an Igbo word, refers to the central core, the ‘ihe ji ihe’ [what holds everything together], the hub of things, the cultural and philosophical heart of social order, rites of community and descent ties, symbolic ally of beings and existence.

Particularly, the word Kpim denotes the central elements that make a thing to be something. In other words, it embodies a deep layered systematic analysis to discover the essence of a thing, a being, and a being in reality. So, what is the Kpim of social order of things? Where does the deepest layer, notion, symbolism, reality and application of social order of things, individuals, institutions, communities, societies, diplomacy, rites of life, social power, policy, action, inter-culturalism, global forces and all else lie? How can we reach and understand the innermost part of social order in the modern World?

When we speak of ‘World Order’ or ‘Social Order’, we do not mean a definite World view, be it ‘World government’, ‘World federation’, ‘World state’, or ‘World Society’, nor do we mean, by implication, a certain principle according to which anyone of these World views can or should be actualized [Desan, 1987:165]. We rather mean a reasonable organization, or association, in which the plurality of World states, nation states, ethnic Communities, or geo-political order can flourish under the conditions of political and cultural autonomy, prosperity, and cooperation, in which the individual in any state can live and fulfill himself as a human reality.

This sort of order cannot be super-imposed on the community of World states by the super powers, by the utopian, crazy dreamers or abstract theories of some philosophers, legal thinkers, or political scientists, nor by the ingenuous endeavors of crisis politics, but it must originate from the existential, historical conditions of the World as it is now, from the full recognition not only of the existence but especially from the essential material and spiritual needs of the World states, from the serious and honest desire to recognize these needs and to accommodate them according to the growing power, technique and wisdom of the World.

No attempt to move forward towards a decent World Order will be accomplished and will avoid the pitfalls and pot-holes of the extreme idealists and materialists alike unless it begins with the recognition of Universal pluralism, that is, with the fact (1) that the various peoples of the World are diverse, that their moral religious, artistic, political, economic, and social values are different from each other, and (2) that in spite of this diversity they are equal, indeed unified, in humanity, in what it takes for every nation and every human being to flourish with dignity as a human reality.

Michael H. Mitias [1990:165] argues that we cannot succeed in seeking this goal unless we first articulate the conditions under which a decent Social Order can be realistically achieved’’. One could list a number of such conditions: namely establishment of a World organization [like UN.], revision of the scope and content of the existing system of international law, construction of international institutions and organizations as a framework for World cooperation, removal of all nuclear and chemical arsenals from the face of the earth, aging effective wars against poverty, illiteracy and the abuse of the environment.

It is, however, imperative to call attention to the document of the church in the modern World. [Flannery, 1980:926], Vatican 11 here argues that the social nature of man shows that there is inter-dependence between personal betterment and the improvement of society. In so far as man by his very nature stands completely in need of life in society [ST. Thomas, 1 Ethics, leit. 1.], he is and ought to be the beginning, the subject and the object of every social organization.

Among the social ties necessary for human’s development some correspond more immediately to his innermost nature-the family for instance, and the political community; others flow rather from his free choice. Nowadays for various reasons mutual relationships and interdependence increase from day to day and give rise to a variety of associations and organizations both public and private. Socialization, as it is called, is not without its dangers, but it brings with it many advantages for the strengthening and betterment of human qualities and for the protection of human rights [John XX111, 1961:418]

While on the one hand in fulfilling his calling (even his religious calling), a person is greatly helped by life in society, on the other hand it cannot be denied that a person is often turned away from the good and urged to evil by the social environment in which he lives and in which he is immersed since the day of his birth. Without doubt, frequent upheavals in the social order are in part the result of economic, political, and social tensions. But at a deeper level they come from selfishness and pride, two things which contaminate the atmosphere of society as well’’ [1980:926]. As it is, man is prone to evil, but whenever he meets a situation where the effects of sin are to be found, he is exposed to further inducements to sin, which can only be overcome by unflinching effort under the help of grace.

This book is dedicated to the memory of late Rev. Prof. Pantaleon Iroegbu who worked hard while alive, through his enwisdomization in knocking sense in our heads, through his skill acquisition college in empowering the less privileged, through his Kpim of Personality in establishing the proper relationship between man and his society which is a necessary pre-requisite for social order. Iroegbu argued in his ‘Kpim of Personality’ that the conception of man must be integral and holistic. Development is only possible when man is seen to be developing in every area of his life. [Iroegbu, 1994:100]. Social order though difficult but is attainable, but its attainability is dependent on prior establishment of a proper human nature which is universal; an effective legal system, a theory of justice where everyman is given his due; a sense of common good being the reason or bond of human interdependence; a theory of democracy that takes care of the interest of both majority and minority.

The essays published in this book directly or indirectly seek to address the above mentioned problematic situations in the area of social order and it’s ontological cum social foundation. For easy read and comprehension, the articles published here, have been grouped into seven sections. They are namely Social Order and Philosophy, Social Order and Society, Social Order and Law, Social Order and Politics, Social Order and Religion, Social Order and Language and a general section.

In assembling and editing these essays, the editorial team does hope that the key issues surrounding a person, his nature, society and social order have been critically focused on and analyzed.

As a rider, we would like to conclude that the social order and its development must constantly yield to the good of the person, since the order of things must be subordinate to the order of persons and not the other way around, as the lord suggested when he said that the Sabbath was made for man and not man for the Sabbath [MK: 27]. The social order requires constant improvement: it must be founded on truth, built on justice, and enlivened by love; it should grow in freedom towards a more humane equilibrium [John XX111, 1963:266].

If these objectives are to be attained there will first have to be a renewal of attitude both by the governed and the governors. This renewal is predicated on the fact that it is nihilistic to think that historical events happen according to rigid or predetermined laws or that these events take place independently of human will or action. The major revolutions in science, technology, economics, and politics which adorn the history of civilization were to a great extent the outcome of human vision, work, aspiration, and also of favorable historical circumstances. We should also add that many of the catastrophes and wars which plagued humankind in the preceding centuries were the outcome of human folly, indolence, and blunder, and also of favorable historical circumstances. But nothing important in human life happens without organized effort with its theoretical cum intellectual foundation.

It is our intention that in presenting this book to the reading public, students, researchers, administrators and policy makers, it will not only empower, enwisdomize us on the imperatives and advantages of social order, it will above all serve as an invaluable text to Introduction to Socio-Political and Cultural Philosophy. This is true because the Kpim of Social Order is a laudable project realized by seasoned scholars, thinkers, knowledge developers and educators. The articles presented hereby cuts across various disciplines ranging from philosophy, history, politics, law, language, culture, society, anthropology, economics and religion to globalization.

Through these articles, one thing becomes crystal clear: Social Order can never be established through wars or chants of warfare. Social uprisings such as the Arab Spring and Occupy Nigerian Phenomenon as we have experienced the nuances today are significant to draw attention of governments to think and act with the people in the order of their lives and society. Yet as we have said, chants of war will not solve problems but will only truly raise the emotions and frustrations that people may have in a polity. But if war is given a chance it will do things that may delay order. This is because war destroys the fruits of human civilization. The fundamental thrust of human nature is a thrust towards life (including the life of the unborn), knowledge, pleasure, human feeling and beauty. This is why in a world populated by democratic states there will be a greater tendency to solve international and local conflicts and social uprisings by means of dialogue, rational persuasion, reasonable and realistic action to respond to focused needs and situations rather than by means of uncontained violence on social order.

REFERENCES

Al-Bishak, M. [2011], "Global and Historical Purview of Terrorism’’ in The National Scholar: A publication of ASUU. VOl. 8.N. 2.

Obi Oguejiofor, [2002], African Predicament

Iroegbu, P. [1985], Metaphysics: The Kpim of Philosophy, Owerri: International Universities Press Ltd

Desan, W. [1989], Let the Future Be, George Town University Press

Mitias, H.M, [1990], "Possibility of World Community’’ in Dialectics and Humanism N. 21.

Flannery, A. [1981], Vatican Council 11, DUBLIN: Dominican Publications

John XX111, LITT. Encycl, Mater et Magistra, 15 may 1961.

Flannery, A. op. cit; p. 926.

John XX111, Litt. Encycl. Pacem in Terris: AASS5, 1963

SECTION A

SOCIAL ORDER

AND PHILOSOPHY

CHAPTER 1

Understanding Human Nature as Kpim of Social Order: A Metaphysical Cum Political Analysis

George Uzoma Ukagba, Ph.D

[e-mail]

ABSTRACT

A realistic social order is inseparably tied to a realistic human nature to the extent that any attempt to separate one from the other leads to an ontological disorder. Metaphysicians and socio-political philosophers are all interested in comprehending human nature with a view towards explicating social order in the society. This paper argues that human nature ontologically is the same. It may differ in specifics with reference to the environment or socio-cultural cum religious conditions, but on the level of humanness, we have universal characteristics which separates man from brute forces like animals, plants and the inanimate world. This paper attempts to articulate these universal human characteristics as basis for laying a strong and viable foundation for a realistic complimentary social order.

KEY WORDS: Human nature, social order, universalism, rationality, substance, society.

INTRODUCTION

Political philosophers explain to us the relevance of a theory of human nature for a theory about how best to organize society. For one thing, the theory of human nature establishes the possibility of organizing humans as the theorist proposes. If we are naturally free and equal as J.J. Rousseau observes (man is born free but he is everywhere in chains), it is certainly possible for us to live in a society which gives effect to human freedom, liberty and equality. Or, if our nature compels us to pursue pleasure as J. Bentham observes, attempts to organize us as pain seekers will seem doomed from the start. If human nature as Hobbes maintains, is the natural condition of war, in which life is solitary, poor, nasty, brutish and short, then the society should be ordered on Thyrasmachus in which might is right, and apparently survival of the fittest will stand as a restless rule.

For another thing, a theory of human nature both suggests goals for a future world order and can be used in part to establish the desirability of the futuristic society. If by nature we are socially productive creatures who gain satisfaction from working with one another to create socially useful goods, we will do well, as Max urges us, to plan for a society in which this work experiences are the norm for work experiences, and a society so designed is a society well designed, since after all, it provides for human happiness.

For Aristotle, (1980:38) reason is central to human nature and that is why he defined man as a rational animal or an animal that can at least be rational. But he placed more emphasis on training rather than curbing our emotions, so that we automatically react and want to act in the best reasonable way. By reasonable way, he means being able to use reason and fact when acting more than applying mere impulses and emotional prompts unguided by effective reason.

THE CONCEPT OF SOCIAL ORDER

Social disorder is the absence of social order. Let us quickly take note that there are people who are merchants of disorder and these are champions of commotion who earn a living by doing so. For Ukagba and Odia [2010:176], social order refers to the social program that provides in its development the aspirations of humans in society. Let us provisionally term the sum total of these human aspirations from the social aspect, ‘the elevation of his quality of life’. By quality of life, Mbefo [1996:39}, understands it to be the assurance and promotion of those rights and liberties with their corresponding obligations and responsibilities which belong to men as men’. They form the context in which we understand and define the dignity of man and which he should not be deprived of without dehumanizing him. No social program is acceptable until such rights and liberties have been provided for.

For there to be social order, there must be an improvement in the quality of life of the citizens. A quality of life therefore will here refer to a means and standard of living in which there is less economic and social pain in meeting the demands of everyday lives. If we are asked to be more concrete, we would repeat the program outlined by his holiness, the late John Paul 11 in his last visit to Brazil, namely the seven point program of: The right to life, to security, to work, to a home, to health, to education, to religious expression. (These Human Rights are also enshrined in the Nigerian Constitution and similar sovereign nations of the world). When most of the seven-point program listed above are lacking, there is likelihood to declare the presence of social disorder. A social disorder arises when there is a clear presence of inequality or lack of human rights that will empower and include humans as humans in the matters that affect them.

Stanislaw Ossowski (1959:185) distinguished in his known typology three types of social order. The first consists of the harmony of human activity within larger social entities, determined by the fact that these people, each on their own and ignoring the others, realized cultural norms and patterns, or social roles well adjusted from the point of view of the aims of collective activity. They were learned in the course of socialization and, at present, these patterns effectively control human behavior. Due to the behavior of members of the community and in accordance with those patterns, there appears a harmonious social entity of a given sort and shape. (1959:187).

This is a social order based primarily on tradition and present often in collective activity of the so-called primary societies. Its element, however, can be encountered in many instances of collective activity in the contemporary world where the definite shape on the level of certain social configurations stems from the fact that all of their members fully recognized and realized the demands or calls of their social roles. The family, according to Ossowski (1959:192), is also an excellent example of order based to a considerable degree on the culturally determined coordination of the co-activities of a small group.

The second variety of social order by Ossowski appears due to an unhampered interaction of the partners in certain open i.e. permissible but not obligatory social relations. Each of the partners of the given social contact undertakes on his own (and often rational) decisions concerning the aim and form of his activity, taking into account at the same time, both all of his own aims and aspirations as well as the assumed intentions and observed behavior of other people with whom he makes contact in the given relation and the behavior of the entire group from his social environment with whom he remains in permanent or temporary relations. Once again, the most typical example of this kind of order is the market, but also numerous cases of competition or cooperation within groups, relatively self-steering working teams etc. A football match is also a composite situation of such an interaction.

Finally, the third type of social order is a centrally stirred one or rather, a mono-centric order where the form of the collective activity or its eventual harmony results from the realization by the members of the community of given commands or directives issued by the centre—the individual or group decision-maker. The army is a typical although not the only example of a group which acts in accordance with the rules of that order, in which the factor which coordinates activity and which endows the whole group with a definite form are long-term rules and single situational commands (1959:200), both must be accompanied by suitable sanctions.

Let me add, that each of these orders can lead either to inner harmony and peace or to tensions and conflicts. Social order in form of universal aspirations is a political philosophy with a vision of how best to organize humans. According to Prof. Kuczynski and Prof. Szczepanski "universal social order is the theoretical correlate of the most important and all embracing contemporary process—the transition from mankind in itself, as a collection of nations and states, to mankind for itself, as a free and self-creating global community (1991:vi).

This political philosophy, as with the best of our political philosophies should be grounded in a theory of human nature, and it is clear that advocate of universal social order have explicitly acknowledged the importance of this grounding. Concerned with identifying the principles for attaining satisfying experiences in a universal society, Prof. Mitias asks But can we discover such principles if we do not proceed from an adequate conception of human nature? (1991:12).

Prof. Harris underscores how social harmony is linked to social acceptance of a view of the basic sources of human life and has us look to the qualities of the philosophies which are most general to insure this acceptance and the desired harmony (1990:100).

Prof. Myers acknowledges the significance of understanding human nature for securing universalism’s vision. . . . . the Global quasi community is grounded in the concept of the maximum possible individual human well-being (1991; 67).

THEORIES OF HUMAN NATURE

Members of the International Society for the Universalism have developed theories of human nature of three sorts;

a)   Theories emphasizing the social nature of our being,

b)   Theories emphasizing our integration with nature,

c)   Theories emphasizing our creative nature.

Profs. Kuczynski and Mitias have developed views of the first sort. Prof. Kuczynski identifies our essence as one individuality and community; I-thou—Otu onye na oha. According to Kuczynski, the erection of proper social structures, already today, in our own times, is the essential precondition for any activity leading to the final fulfillment: Immortal individualities existing in eternal community of mankind in unity with natural environment which has been fully mastered [1989:168-69]. Since Kuczynski conceives of individuality as a function of community, he seems ultimately to be underscoring the social aspect of our being.

Prof. Mitias follows thinkers who connect human flourishing with the proper social context and sets as a task our determining what it means for humans to be a part of a single world order, he asks us to recognize that "the various societies of the world belong to one species, that are unified by one basic nature, human nature, and that they should, if they are to prosper as human beings, co-exist and interact in their relations with each other as a human community… [1990:165].

Jens Jacobson sees us essentially as apart of nature and thus offers a theory of the second sort. He urges that we abandon our egoistic pursuits which blind us to seeing our proper relationship to nature. Jacobson believes, according to Prof. Mayer, that neither the individual nor even mankind is autonomous, self-subsistent, or eternal. Mankind is the product of nature [1992:102]

In addition, Jacobson wants us to adopt a plan to further nature’s agenda for balance and order, a plan with such implications for organizing society as the coordination of services. What one must seek is a situation in which one group is not dying of starvation and another one is living in wealth. There must be a sort of an order and plan to help nature’s evolutionary process fulfill its purpose… It is up to nature to see that no more people are born than fit into a particular system. One must adjust the whole evolutionary process, the whole organization of industry and commerce that seek that balance… It can only function as one entity; the whole world is an entity. Production, Culture, industry, transport must all be coordinated. Everything must be coordinated… doctors and nurses must be evenly spread with equal qualifications throughout the world—on equal terms [Anderson, 991:161].

Finally, the Hon. Leon Zonneveld along with Prof. Gruenberg shows us to be value creators. Zonneveld is more concerned with providing a dynamic model to account for and foster growing conceptions of ourselves and the world: Every human being has the option to empower the inborn capacity to act as an open—ended, dynamic system, the option to be the co-creator of values and ideas which are morally and socially contributing to personal growth, and thus to the growth of the world [1990; 172]. Gruenberg’s